[Advaita-l] Partlessness of Brahman and Maya

Sudhanshu Shekhar sudhanshu.iitk at gmail.com
Sun Jun 16 01:50:38 EDT 2019

V Subramanian ji,

Then how does it reconcile with the logic of BhashyakAra in Gita Bhashya
13.32? That is the question. He says, if it is anAdi then it has got to be
niravayava and HENCE avyaya. The statement that avidyA is anAdi but sAnta
is against the logic of BhAshya 13.32.

Also, you did not say about akAsha vis-a-vis 13.32.


On Sun 16 Jun, 2019, 11:16 V Subrahmanian, <v.subrahmanian at gmail.com> wrote:

> On Sun, Jun 16, 2019 at 8:57 AM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Hari Om,
>> Brahman is held as anAdi and niravayava. In Gita 13.32, BhashhakAra
>> says -- यद्धि
>> आदिमत् तत् स्वेन आत्मना व्येति अयं तु अनादित्वात् निरवयव इति कृत्वा न
>> व्येति।
>> So the logic for being avyaya is being niravayava which in turn is by
>> virtue of being anAdi. So anAditva => niravayavatva => avyayatva.
>> Now question arises regarding MAyA or avidyA. What are they? They are also
>> held to be anAdi. (AnAdi avidyA trigunAtmikA parA). So they should also be
>> niravayava and hence avyaya. But is that so? They certainly are destroyed.
>> Aren't they?
> Even though Maya/Prakriti/Avidya are anadi, yet they are sAnta, that is,
> they are destroyed upon Brahman Knowledge.  Also, while Brahman is anaadi,
> existing in its own right,  Maya is anadi only existing on the sattA,
> existence, of Brahman, having no existence of its own. So, till Brahman
> knowledge, Maya appears to exist, produce effects of samsara, bandha and
> moksha.
>> Or take for instance GitA BhAshya 13.26 आकाशवत् निरवयवत्वात् . Should this
>> imply that AkAsha is also avyaya?
> AkAsha, though niravayava, is an effect of prakriti and hence gets
> resolved during every pralaya.  And its nityatva is only aapekshika,
> relative and not absolute for Vedantins.
> regards
> subbu
>> Regards.
>> Sudhanshu.
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