[Advaita-l] Sleep, tamas and brahman
narayana145 at yahoo.co.in
Sat May 5 20:42:43 EDT 2018
Dear Sri Subramanian,
I thank you for providing the explanations.
With respextful namaskars,
On Saturday, 5 May, 2018, 11:21:19 PM IST, V Subrahmanian <v.subrahmanian at gmail.com> wrote:
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 जीवप्रसवबीजात्मकत्वमपरित्यज्यै व 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 ; तस्मात्सबीजत्वाभ्युपगमेनैव 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.
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,
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
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.
> On Sat, May 5, 2018 at 12:06 PM, H S Chandramouli <
> hschandramouli at gmail.com>
> > 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
> > 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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