[Advaita-l] Partlessness of Brahman and Maya

[Sudhanshu Shekhar]

Praveen ji,

What is the sufficiency of niravayatva? BhashyakAra says else where
-- शाश्वत इति अपक्षयलक्षणा विक्रिया प्रतिषिध्यते । शश्वद्भवः शाश्वतः । न
अपक्षीयते स्वरूपेण, निरवयवत्वात् । नापि गुणक्षयेण अपक्षयः, निर्गुणत्वात् ।
अपक्षयविपरीतापि वृद्धिलक्षणा विक्रिया प्रतिषिध्यते — पुराण इति । यो हि
अवयवागमेन उपचीयते स वर्धते अभिनव इति च उच्यते । अयं तु
आत्मा निरवयवत्वात् पुरापि नव एवेति पुराणः ; न वर्धते इत्यर्थः

Everywhere he posits niravayatva as the cause of lack of vyaya/apakshaya.
And in this verse of 13.32, anAditva is stated to be the hetu of
niravayatva.

Now question arises:
1. Is avidya niravayava? It should be because it is anAdi.

2. If it is niravaya then there should not be apakshaya by swarUpa.

Sudhanshu.

On Sun 16 Jun, 2019, 12:12 Praveen R. Bhat via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshuji,
>
> On Sun, Jun 16, 2019 at 10:07 AM Sudhanshu Shekhar via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > 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?
> >
>
> Bhagavan Bhashyakara expects such a doubt and answers in the next line
> itself: तथा निर्गुणत्वात् । सगुणो हि गुणव्ययात् व्येति
>
> Maya is त्रिगुणात्मिका। So गुणव्ययात् व्यति।
>
> Kind rgds,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
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