[Advaita-l] Sleep, tamas and brahman

[Bhaskar YR]

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.

praNAms Sri ChandramouLi prabhuji
Hare Krishna

Thanks for this clarification bringing out three reference point of avyAkruta.  However it is bit strange to linking anAtmA part to sushuptAtma and saying merging of jeeva in sushupti is with anAtmA.  OTOH, shruti, sUtra at various places linking avyAkruta to Atma alone NOTHING else!!  Yes, bhAshyakAra elsewhere says evaM apeetAvapi mithyAjnAnapratibaddhaiva vibhAgashaktiH anumAsyate…It is through anumAna pramANa we have to say due to mithyAjnAna there is vibhAga Shakti in praLaya / sushupti.  But that does not mean in sushupti jeeva merges into the anAtmA part of the avyAkrutaM.  The bhAshya and shruti does not say that instead it is categorically saying mergence is with adviteeyaM, parabrahma, svamapeethobhavathi, as you know here swa means Atma / his own true self, apeetObhavati he attains his own real self hence the Ananda he experiences in that state is called ‘atighnee’ this type of Ananda, which is the result  of complete annihilation of duHkha, one can experience when one is ashareeri,  ashareeraM vAva santaM na priyApriye sprushataH.  AshareeraM means sarvOpAdhivinirmuktatvaM and he is sarveshwara and sarvajna (vide mAndUkya mantra 6 ).  So, I don’t think interpretation like what you did above in not contextually in line with bruhadAraNyaka, chAdOgya bhAshya and sUtra bhAshya.  If this state is the result of mergence of jeeva with anAtma part of avyAkruta bhAshyakAra would not have declared jeeva’s sushupti sthAnaM is brahma and brahma alone.  : brahma tu anapAyi suptisthAnamityetat pratipAdayAmaH.  And by knowing that (i.e. he is brahman is sushupti) he would also realize that there is no avidyAkruta transaction in jAgrat and svapna.  Tena tu vijnAnena prayOjanamasti jeevasya brahmAtmatvAvadhAraNaM, svapna jaagarita vyavahAra vimuktatvAvadhAraNaM cha…tasmAdAtmaiva suptisthAnaM.

Anyway you are welcome to disagree with me prabhuji.

Hari Hari Hari Bol!!!
bhaskar