[Advaita-l] Partlessness of Brahman and Maya

[Praveen R. Bhat]

नश अदर्शने। नाश is just non-cognition [in the way it was cognised earlier].
That is व्यय। There is no real difference between the two. Even as you
point out Bhagavan Tikakara says गुणापकर्षद्वारको व्ययो change/ destruction
via decline. Still, if we want to look at only the meaning destruction,
then the way avyakta mAyA itself became vyakta, same vyakta becomes avyakta
since the change has to happen in the upAdAnakAraNa even for destruction,
just like in tantu-paTa, तन्तुनाशे पटनाशः।

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] */


On Sun, Jun 16, 2019 at 12:23 PM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

>
>
> On Sun, Jun 16, 2019 at 12:05 PM Praveen R. Bhat <bhatpraveen at gmail.com>
> wrote:
>
>> Namaste Subbuji,
>>
>> On Sun, Jun 16, 2019 at 11:39 AM V Subrahmanian <v.subrahmanian at gmail.com>
>> wrote:
>>
>>> Can we say the above with respect to the mula prakriti maya as it is
>>> admitted to remain over during pralaya as the support/container of all
>>> jivas/beings that existed in the previous cycle, and will be ejected out
>>> from this abode in the next creation cycle? At  pralaya it is called
>>> avyakta.  What I think is meant in the above line cited by you is that it
>>> is applicable to all created entities and not to the very kaaraNam that is
>>> prakriti.
>>>
>>>> <listmaster at advaita-vedanta.org>
>>>
>>>
>> My thinking is the following. mAyA is kAryAnumeya, i.e. since we cognise
>> kAryaguNas, we bring in saguNatvaM in brahma and that is through
>> triguNAtmika mAyA as upAdAnakAraNa. upAdAnakAraNa does change and vyaya
>> being a change, mAyA vyeti.
>>
>
> Thanks for the clarification. You have taken vyaya to mean 'change',
> pariNaama, which meaning is also there for the word. I took it as naasha,
> which meaning too is there for that word. In the context of BGB 13.32 (31),
> the meaning seems to be naasha, as brought out by Anandagiri there:
>
> अनादित्वमेव साधयति -
>
>
> आदिरिति ।
>
> तथापि किं स्यात् ?  इत्याशङ्क्य, *कार्यवत्त्वकृतव्ययाभावः *सिध्यति,
> इत्याह -
>
>
> यद्धीति ।
>
> तथापि *गुणापकर्षद्वारको व्ययो* भविष्यति, नेत्याह -
>
>
> तथेति ।
>
> निरवयवत्वादेव सावयवद्वारकस्य निर्गुणत्वात् गुणद्वारकस्य च व्ययस्याभावेऽपि
> स्वभावतो व्ययः स्यात् , इत्याशङ्क्य, आह -
>
>
> परमात्मेति ।
>
> परमात्मनः स्वतः परतो वा व्ययाभावे फलितमाह -
>
>
> यत इति ।
>
>
> The first highlighted word is 'destruction due to the fact (reason) that
> it is an effect, kaarya' (yajjanyam tadanityam).  The second highlighted
> word is 'destruction due to the reduction/depletion of the gunas in the
> kaarya, object'. The 'guNavyaya' of the bhashya is explained as
> 'guNApakarSha' in the teeka.  Both these types of destruction, vyaya, is
> denied in Atman.
>
> regards
> subbu
>
>>
>> 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] */
>>
>