[Advaita-l] Partlessness of Brahman and Maya

[V Subrahmanian]

On Wed, Jun 19, 2019 at 12:17 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Praveen Ji,
>
> Reg  <<Very well quoted. Whenever in the context of A (anything), E
> (example) is
> brought in as an example, to establish B (brahman, although nirguNa) via
> guNa of E, the guNas of B and E are not exactly same. It is just that guNa
> of B is contrasted with guNa of A via that of E, since E is well-known
> (like A, unlike B) and easily contrasted with A. AkAshavat niravayaH,
> AkAshavat sUkShmaH, AkAshavat ekaH, kUTavat nityaH, etc, are so, as
> niravayavatva, saukShmya, aikya and nityatva of brahma is not the same as
> of those in the examples >>,
>
> Thank you very much for a very succinct explanation of the position. I
> couldn’t have done better or as well. It has spared me the botheration of
> having to explain the quote.
>
> As a matter of fact, it is a very well established and accepted rule. But
> somehow it appears to be overlooked fairly often leading to
> doubts,confusion and even misunderstanding. Needless to say,  I am no
> exception to it either.
>

It is well known that drshtanta and daarshtaantika are not exactly the
same. There are similarities only in part. Shankara has observed that if
that is the case, the very bhaava between them is lost.

BSB 1.2.21:  न हि दृष्टान्तदार्ष्टान्तिकयोरत्यन्तसाम्येन भवितव्यमिति
नियमोऽस्ति

BSB 3.2.20:  न हि दृष्टान्तदार्ष्टान्तिकयोः क्वचित् कञ्चित् विवक्षितमंशं
मुक्त्वा सर्वसारूप्यं केनचित् दर्शयितुं शक्यते ; सर्वसारूप्ये हि दृष्टान्त
दार्ष्टान्तिकभावोच्छेद एव स्यात् ;

regards
subbu

>
>  Thanks once again,
>
> Regards
>
> On Wed, Jun 19, 2019 at 8:21 AM Praveen R. Bhat via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Chandramouliji,
> >
> > On Tue, Jun 18, 2019 at 10:07 PM H S Chandramouli via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Please see last sentence of Bhashya on Mandukya 3-3, copied here
> > >
> > >
> > >
> > > << यदा मन्दबुद्धिप्रतिपिपादयिषया श्रुत्या आत्मनो जातिरुच्यते
> जीवादीनाम् ,
> > > तदा जातावुपगम्यमानायाम् एतत् निदर्शनं दृष्टान्तः यथोदिताकाशवदित्यादिः ॥
> > >>
> > >
> > > << yadA mandabuddhipratipipAdayiShayA shrutyA Atmano jAtiruchyate
> > jIvAdInAm
> > > , tadA jAtAvupagamyamAnAyAm etat nidarshanaM dRRiShTAntaH
> > > yathoditAkAshavadityAdiH || >>,
> > >
> > > Illustration of AkAsha is not to be taken literally as Sidhanta. It is
> > > meant to explain easily to mandabudhis. It applies to all other
> instances
> > > where the same technique is adopted in respect of AkAsha as
> representing
> > > Brahman. Otherwise AkAsha has to be taken as nitya which is also stated
> > in
> > > the Mandukya Bhashya on 4-99 cited by you.
> > >
> >
> > Very well quoted. Whenever in the context of A (anything), E (example) is
> > brought in as an example, to establish B (brahman, although nirguNa) via
> > guNa of E, the guNas of B and E are not exactly same. It is just that
> guNa
> > of B is contrasted with guNa of A via that of E, since E is well-known
> > (like A, unlike B) and easily contrasted with A. AkAshavat niravayaH,
> > AkAshavat sUkShmaH, AkAshavat ekaH, kUTavat nityaH, etc, are so, as
> > niravayavatva, saukShmya, aikya and nityatva of brahma is not the same as
> > of those in the examples.
> >
> > 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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