[Advaita-l] Partlessness of Brahman and Maya

[KAMESWARARAO MULA]

 however I have not come across references within pUrva mImAmsa
or nyAya literature for the term nirguNa. The Atma, in both nyAya and
mImAmsa, is saguNa

Dear Sir,
 Although my queries are not related to this thread, 
 In the earlier Discussion this point was raised "within pUrva mImAmsa
or nyAya literature". Can learned explain what is the difference between mimamsa & Nyaya? Whether can we reach nyaya without mimamsa? how can nyaya belongs to Atma?

I am keen to know could it be possible that Nyaya exists without subjective evidence. pl explain

regards
Kameswara
     On Friday, 21 June, 2019, 3:45:01 PM IST, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 gauDapAda in his *sAnkhya kArikA bhAShya*, uses the term "*aguNa*" for the puruSha, but the meaning is the same as the term nirguNa, ie one where the triguNa-s are absent. Now, it is not certain whether the author of this bhAShya is the same gauDapAda as the author of the mANDUkya kArika-s. 

praNAms Sri Venkatraghavan prabhuji
Hare Krishna

Just a curious question at the risk of digression from the main topic being discussed here.  Is this sAnkhya kArika bhAshya written by  Acharya (Sri gaudapAda (??) from Advaita sampradaya?? Is yes, as we know, pradhAna malla sAnkhya is  most of the times pUrvapaxi to Advaita. (paramataM apratishiddham anumatam bhavati...but quite a rare occasion is it not??)  If the bhAshya is written to this kArika by some Advaita sampradaya Acharya  then it must be with one of the following agendas : To defend and explain the kArika-s in line with sAnkhya school of thought or refute it from vedAnta perspective or trying to explain the sAnkhya theory in line with vedAnta.  What was  the intention of sAnkhya kArika bhAshya author here??  Since I am not familiar with this work, asking this query.  

Hari Hari Hari Bol!!!
bhaskar


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