[Advaita-l] Fwd: "time" as defined in Vedanta pariBAsha.

[Venkatesh Murthy]

Namaste

Simplest answer is Time requires Change. If there is no Change it is
not possible to measure Time. You say some time has passed between two
separate events like hour hand of clock moving from 1 to 2. But if
there is no Change there cannot be time. If there no events there is
no time. In Brahman there is no Change no Events. Therefore no Time.

Scientists also say there is no Time. It is a Man Made concept.
http://discovermagazine.com/2007/jun/in-no-time


On Thu, Dec 22, 2016 at 5:38 PM, sreenivasa murthy via Advaita-l
<advaita-l at lists.advaita-vedanta.org> wrote:
> Dear Sri Siva Sena Nori,
>     Time is mithya . This can be clearly seen / Cognized by referring to one's own anuBava of Waking, dream and deep sleep states. The subject of time does not need a study of the book which you have quoted. Please permit me to draw your kind attention to mantra 7-26-1 of Chandogya Upanishad which concludes as stated below :        "Atmata EvEdagM sarvamiti||"
> Chronological time exists within the two states of waking and dream which are of vyaBicarita svarUpa , psychological time is there when there is a thought which exists in NOW, the kUTasthacaitanya.
>     Finally any discussion on time-space is not needed by a mumukshu as it is of academic interest only.
> With respectful namaskarams,Sreenivasa Murthy.
>
>
>       From: Siva Senani Nori via Advaita-l <advaita-l at lists.advaita-vedanta.org>
>  To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
>  Sent: Thursday, 22 December 2016 11:02 AM
>  Subject: Re: [Advaita-l] Fwd: "time" as defined in Vedanta pariBAsha.
>
> Namaste
> Sri V. Subramanian has said:
> In Advaita time is also a product, just as any other object, emerging from
> Brahman: Says Shankara in the Taittiriya bhāṣya:
>
> To add to the above, one may refer to the viyadadhikaraNam in Brahmasutrabhashya (2.3.1 to 2.3.7) where the question of whether aakASa is created (kaarya, a product) or not is taken up. There after presenting Sruti statements and arguments, it is shown that a aakaaSa is indeed aVivarta of Brahman. At the end of the adhikaraNa, Bhagavatpaada says: "etenadikkaalamanaHparamaaNvaadInaaṃ kaaryatvaM vyaakhyātam" (By this it is explainedthat dik (direction), kaala (time), manas (mind), paramANu (atom) and others areeffects). Here reliance is placed upon satkaaryavaada.
> In Advaita Vedanta, usually the concept of Time is not further elaborated. If one wants a more detailed treatment, one ought to refer to VaakyapadIya of Bhartrhari - specifically the kAlasamuddeSa which occurs in the padakANDa.
> Sabdaadvaita of Bhartrhari is quite similar to Advaita; at any rate, if one has questions about how the unreal Time operates, Bhartrhari is the best guide in tradition.
> If members are interested kAlasamuddeSa could be presented in some detail.
> RegardsN. Siva Senani
>
>
>
>
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-- 
Regards

-Venkatesh