[Advaita-l] Sleep, tamas and brahman

[V Subrahmanian]

On Sat, May 5, 2018 at 10:37 PM, sreenivasa murthy <narayana145 at yahoo.co.in>
wrote:

> Dear Sri Subramanian,
> Pranams to you.
>
> You write :"  2. the jiva merges in the sabeeja brahman in deep sleep,
> pralaya."
>
> A friend of mine who read this posting of yours asked
> me the above stated questions.
>     How does one know that sabeeja Brahma exists?
>

From Shankara's bhashya which is based on shruti: In Mandukya bhashya
Shankara says:

 यद्यपि सद्ब्रह्म प्राणशब्दवाच्यं तत्र, तथापि जीवप्रसवबीजात्मकत्वमपरित्यज्यैव
प्राणशब्दत्वं सतः सच्छब्दवाच्यता च । यदि हि निर्बीजरूपं विवक्षितं
ब्रह्माभविष्यत्, ‘नेति नेति’ (बृ. उ. ४-५-३) ‘यतो वाचो निवर्तन्ते’ (तै. उ.
२-९-१) ‘अन्यदेव तद्विदितादथो अविदितादधि’ (के. उ. १-४) इत्यवक्ष्यत् ; ‘न
सत्तन्नासदुच्यते’ (भ. गी. १३-१२) इति स्मृतेः। **निर्बीजतयैव* चेत्, सति
प्रलीनानां सम्पन्नानां सुषुप्तिप्रलययोः पुनरुत्थानानुपपत्तिः स्यात् ;
मुक्तानां च पुनरुत्पत्तिप्रसङ्गः, बीजाभावाविशेषात्*, ज्ञानदाह्यबीजाभावे च
ज्ञानानर्थक्यप्रसङ्गः ;
तस्मा*त्सबीजत्वा*भ्युपगमेनैव सतः प्राणत्वव्यपदेशः, सर्वश्रुतिषु च
कारणत्वव्यपदेशः ।

In the above bhashya we see the use of both terms: sabeeja and nirbeeja.
Sat = Brahman.




>    Sri Shankara categorically states in innumerable places
>   that there is no no second cEtanavastu other than Brahaman.
>   Does sabeeja brahma appears as jiva or
>     nirbeeja brahman  appears as jiva?
>     What is the truth about this?
>

It is the nirbeeja brahma that appears as jiva, through the instrumentality
of sabeeja brahma.

>
>     How can one become aware about the existence of sabeeja brahman?
>     Or, is it a mere concept or intellectual speculation?
>

We can employ Shankara's bhashya as pramana and yukti too and
determine/accept that there is such a thing called sabeeja brahman.

regards
subbu

>
> I told him that I did not know the answers.
> I came across with the word sabeeja brahma for the first time .
> That is the reason for my inability to give replies to my friend's
> questions.
> I request you kindly to provide the answers.
> I will be much obliged if any of other the scholars
>  also provide the answers.
> Thanking you in anticipation,
> With respectful namaskars,
> Sreenivasa Murthy
>
>
>
>
>
> On Saturday, 5 May, 2018, 9:48:13 PM IST, V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> On Sat, May 5, 2018 at 9:08 PM, H S Chandramouli via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Pranams Bhaskar Ji,
> >
> >
> >
> > On second thoughts I decided to just present my understanding instead of
> > leaving it as a question. I addressed it to Sri Sadananda Ji also since
> > this would address his observation also namely
> >
> >
> >
> > << When is something not merged with sat ruupa Brahman, when sat ruupa is
> > anantam or infinite? >>.
> >
> >
> >
> > The whole issue arises because the BU associates the Sushpti avastha with
> > the highest state of Brahman and mentions that in this avastha jIva
> merges
> > into the highest state of Brahman. . In the context of Creation, the
> > highest state of Brahman as associated with Creation as identified in BU
> > itself as, in my view,  अव्याकृतम् (avyAkRRitam)  as stated in mantra
> > 1-4-7 तद्धेदं तर्ह्यव्याकृतमासीत् (taddhedaM tarhyavyAkRRitamAsIt). When
> > the BU states that in Sushupti jIva merges into the highest state of
> > Brahman, it is this अव्याकृतम् (avyAkRRitam)  that is intended. The term
> > अव्याकृतम् (avyAkRRitam) could refer to any of the three, namely AtmA
> > alone/anAtmA alone/ AtmA plus anAtmA, and is to be understood
> contextually.
> > This is brought out in the Bhashya on BU mantra 1-4-7 itself. The anAtmA
> > part is mithyA. In fact Jiva merges into the anAtmA part of this
> अव्याकृतम्
> > (avyAkRRitam). In dream/jAgrat avastha, the jIva emerges from this
> > अव्याकृतम् (avyAkRRitam) only. With this understanding the position on
> BUB
> > 4-3 which has been the subject matter of a couple of threads currently
> > underway automatically stands resolved. I have kept this post very brief
> > purposely. If there is any clarity needed it can be brought out during
> > discussions.
> >
>
> Well presented.  This goes well with the many key points discussed: 1.
> sushupti is an analogy for moksha state  2. the jiva merges in the sabeeja
> brahman in deep sleep, pralaya.
>
> regards
>
> >
> >
> >
> > Regards
> >
> >
> > On Sat, May 5, 2018 at 12:06 PM, H S Chandramouli <
> > hschandramouli at gmail.com>
> > wrote:
> >
> > >
> > > Pranams Bhaskar Ji,
> > >
> > >
> > >
> > > Reg  << here prAjnA has been exaplined as sarvOpAdhi vinirmukta and
> > > mergence is indeed with parabrahman since jeeva is always
> parabrahman.>>,
> > >
> > >
> > >
> > > Just to clarify my query in the earlier post, it is related to this
> > > statement of yours also,  in response to Sri Anand Ji. If indeed you
> > > consider jeeva to be always parabrahman, how does the question of
> > “mergence
> > > is indeed with parabrahman” arise. Merging is only when one entity is
> > > different from the other. Not when it is the same. Please clarify.
> > >
> > >
> > >
> > > Regards
> > >
> > >
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