[Advaita-l] [advaitin] Fwd: jivas' abode during deep sleep/praLaya

[Bhaskar YR]

मुक्तानां च पुनरनुत्पत्तिः । कुतः ? विद्यया तस्या बीजशक्तेर्दाहात्

praNAms Hare Krishna

After reading above bhAshya vAkya and thinking about equating avyAkruta with avidyA beeja shakti which has been completely burnt by jnana so that jnAni-s (mukta-s) would get punarAvrutti rahita mukti etc. I am getting additional doubt if avyAkruta jagat which is vyAkruta for the jnAni-s and ajnAni-s equally prior to jnana, if the jnAni’s vyAkruta jagat turns to ashes after jnana what happens to other ajnAni-s vyakruta jagat??  Is vyAkruta jagat is separate for each and every ajnAni??  And the ajnAni-s bodies also born from avyAkruta nAma rupa (unmanifested form) and this body is the base to experience the fruits of karma and if this avyakta is burnts by ones’ vidyA the beeja shakti of all the other jeeva-s also have been burnt to ashes and immediately after getting rid of avyAkruta (if at all this is the avidyA itself) all of them should have got realized without the efforts of their own!! Is it not??  We cannot bring-in here EJV to say all other jeeva-s are just imaginary because this bhAshyavAkya etc. talking about ‘some’ mukta-s and their subsequent birthless jnAna and ‘some’ other jeeva-s still in deep slumber (mahAsupti) with avidyA etc.  And Ishwara, as we know, ishwaratva will be decided prakruti dvaya (prakruti dvayatvameva hi ishwarasya ishwaratvaM) if this avyAkruta prakruti itself burnt to ashes then ishwara is no more ishwara and in Advaita vedAnta IshwarAnugraha, ishwara kAruNya, he is karma phala dAta etc. goes for a big toss and Advaita Vedanta becomes nireeshwara vAda like sAnkhya.  But ishwara as per Advaita is nityeshwara and he is avidyA vinirmukta (nityeshwaratvAt Ishwarasya).

And Ishwara’s mAya if equated with jeeva’s avidyA ( like comparing individual sushupti with mahAsupti / pralaya etc. to strike the conclusions that mAya=avidyA,  illogically or out of context) then ishwara become jeeva and jeeva become Ishwara the difference between two in sadhana mArga would vanish and the path of progress taught in katha quoted in this very sUtra bhAshya would be pointless and fruitless.

So, when bhAshya talks about jnana is burning something it cannot be the jagat in its avyAkruta rUpa it must be something else, one needs to cautiously make the conclusion before equating mAya/avyakta with avidyA!!.

Hari Hari Hari Bol!!!
bhaskar