[Advaita-l] No Parinama in Brahman says Shankara Bhagavatpada

[V Subrahmanian]

We have the Advaita siddhanta very clearly stated: brahmaiva svAvidyayA
samsari iva, sva vidyayaa muchyata iva.  Brahman alone, owing to avidya of
its own svarupa appears to be in samsara, and owing to vidya of its own
svarupa, appears as though liberated.

Also Bhashyakara has clarified:

The idea 'पूर्वरूपानुपमर्देन अवस्थान्तरम्..' is there in the Bhashya too:

आत्मनि चैवं विचित्राश्च हि ॥ २८ ॥
 भाष्यम्
<https://advaitasharada.sringeri.net/display/bhashya/BS?page=2&id=BS_C02_S01_V26_B1&hlBhashya=%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%A3%E0%A4%BE%E0%A4%AE#bhashya-BS_C02_S01_V28>
अपि च नैवात्र विवदितव्यम् — कथमेकस्मिन्ब्रह्मणि
*स्वरूपानुपमर्देनैवानेकाकारा *सृष्टिः स्यादिति ; यत
आत्मन्यप्येकस्मिन्स्वप्नदृशिस्वरूपानुपमर्देनैवानेकाकारा सृष्टिः पठ्यते — ‘ न
 तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथारथयोगान्पथः सृजते’ (बृ. उ. ४ ।
३ । १०)
<https://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S03_V10&hl=%20%E0%A4%A8%20%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%B0%20%E0%A4%B0%E0%A4%A5%E0%A4%BE%20%E0%A4%A8%20%E0%A4%B0%E0%A4%A5%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%BE%20%E0%A4%A8%20%E0%A4%AA%E0%A4%A8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A5%8B%20%E0%A4%AD%E0%A4%B5%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%A5%20%E0%A4%B0%E0%A4%A5%E0%A4%BE%EE%8D%85%E0%A4%B0%E0%A4%A5%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%AA%E0%A4%A5%E0%A4%83%20%E0%A4%B8%E0%A5%83%E0%A4%9C%E0%A4%A4%E0%A5%87>
 इत्यादिना ; लोकेऽपि देवादिषु मायाव्यादिषु च स्वरूपानुपमर्देनैव विचित्रा
हस्त्यश्वादिसृष्टयो दृश्यन्ते ; तथैकस्मिन्नपि ब्रह्मणि
स्वरूपानुपमर्देनैवानेकाकारासृष्टिर्भविष्यतीति ॥ २८ ॥

Without effecting any change/destruction to the svarupa, creation of One
into/as many is taught in the shruti....

So, there is absolutely no basis for questions if one has understood the
Bhashya/Advaita Siddhanta correctly. As the Bhashyakara says, in another
context, 'someone who has known his svarupa will not be taking himself to
be karta bhokta. If, even after realizing, he thinks he is samsari, then
the conclusion is: he has not realized his svarupa.   This eminently
applies to the case we have on hand.

If questions such as the one we see now arise/persist despite a thorough
study of the Advaita shaastra, then the conclusion is: the study has not
been thorough indeed.

regards
subbu


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