[Advaita-l] The Tinged Brahman of Deep Sleep, etc.

[Venkatraghavan S]

Intellectually, by claiming shuddha Brahman status.

Regards,
Venkatraghavan
On 30 Jun 2016 1:39 p.m., "sreenivasa murthy" <narayana145 at yahoo.co.in>
wrote:

> Pranams to all the participants in this thread.
>
>       I have a couple of doubts :
>       how will tinged Brahma will become untinged?
>       Sruti says  ayam AtmA brahma || So Atma is also tinged in all the
> states.
>       How to make Atma untinged ?
>       Is he available for untinging operation?
>       Has any one done it?
>   Please instruct me where one has done it so that  I can realize Atma
> which is not tinged.
>
> With respectful namaskarams,
> Sreenivasa Murthy
>
>
>
> ------------------------------
> *From:* Venkatraghavan S via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>
> *To:* V Subrahmanian <v.subrahmanian at gmail.com>
> *Cc:* A discussion group for Advaita Vedanta <
> advaita-l at lists.advaita-vedanta.org>
> *Sent:* Thursday, 30 June 2016 5:42 PM
> *Subject:* Re: [Advaita-l] The Tinged Brahman of Deep Sleep, etc.
>
> Namaste Sri Subbuji,
>
> Great, I remember the discussion in relation to आगन्तुकत्वं of अविद्या.
>
> From Anandagiri AchArya's clarification, it appears that on similar lines,
> the अभाव of अविद्या in सुषुप्ति here refers to its अनभिव्यक्तं. Presumably
> here by अविद्या, अध्यास is being referred to.
>
> Regards,
> Venkatraghavan
>
> On 30 Jun 2016 11:45 a.m., "V Subrahmanian" <v.subrahmanian at gmail.com>
> wrote:
>
> >
> >
> > On Thu, Jun 30, 2016 at 1:02 AM, Venkatraghavan S <agnimile at gmail.com>
> > wrote:
> >
> >> Namaste Sri Subbu ji,
> >>
> >> In a related matter, I had some issues reconciling /interpreting the
> >> bhAshya of Br. Up. 4.3.21.
> >>
> >> The specific vAkya I am having a problem reconciling with is :
> >> यत आत्मकामम् — आत्मैव कामाः यस्मिन् रूपे, अन्यत्र प्रविभक्ता इव
> अन्यत्वेन
> >> काम्यमानाः यथा जाग्रत्स्वप्नयोः, तस्य आत्मैव
> >> अन्यत्वप्रत्युपस्थापकहेतोरविद्याया अभावात्
> >>
> >
> > Anandagiri Acharya clarifies for the above sentence:
> >
> > यद्यपि सुषुप्तेऽविद्या विद्यते तथाऽपि न सा अभिव्यक्ता अस्ती
> > इत्यनर्थपरिहारोपपत्तिरित्यर्थः ।
> >
> > He says: Even though avidya subsists in deep sleep, yet it (avidya) is
> not
> > manifest and hence there is no anartha, sāmsāric trammels, in deep sleep.
> >
> > In the very next paragraph in the bhashyam there is the word आगन्तुक. For
> > this too Anandagiri commentary is there: Even though Avidya is not
> > something that will come later, yet, when it manifests (in jāgrat) it
> will
> > bring forth all the problems.
> >
> > We had discussed this above portion in this forum before.
> >
> > regards
> > vs
> >
> >>
> >>
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