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

[Bhaskar YR]

praNAms
Hare Krishna

This is not reply to any mail, but sharing my observations jeeva, avyakta/mAya and avidyA.  We have done and dusted sUtra bhAshya 1.4.3 in this list itself somany times earlier, so need for autopsy once again as there is nothing new has been said sofar.

By the way when we say avidyA is in the form of abhAva we say that it is jnana-abhAva that is called avidyA not that avidyA itself is abhAva, I hope one can understand the difference between avidyA is jnana abhAva AND avidyA is in itself abhAva.

First of all as we have been reiterating avidyA and mAya are not same.  In srushti mAya is Ishwara shakti and avidyA is jeeva’s antaHkaraNa dOsha.  There are ample of references in bhAshya to treat avidyA and mAya differently.  Just by holding avidyAtmikA hi beeja shaktiH avyakta Shabda nirdeshya (1.4.3)  and trying to strike the synonymity is futile exercise because avyakta and avidyA are used with different meanings everywhere.  At one place, bhAshyakAra compares avidyA as poison (visha) and avyAkruta as anna this one example is enough to stop the imagination of synonymity between avidyA and mAya/avyakta.  Mama svarUpabhUtA madeeya mAya says lord what is ‘svarUpa’ of lord / brahman is not avidyA but it is his svabhAva if the mAya = avidyA then avidyA would become brahman’s svarUpa and svabhAva that which cannot be eradicated with any quantity of jnana.  Moreover brahmAtmaikya jnana should happen through the complete eradication of ajnAna and this nishesha nirmUlana of ajnAna happens through the determination of true nature of brahman.  And interestingly to realize this true nature of brahman we need the nAmarUpAtmaka jagat if this jagat itself is not there brahman’s intrinsic nature could never have been determined warns bhAshyakAra  : yadi hi nAmarUpa na vyAkreeyete tadA asyAtmanO nirupAdhikaM rUpaM prajnAna ghanAkhyaM ‘na pratikhyAyeta’.  vidyA cannot create anything new nor it destroys anything that is already existing it only reveals what is really existing in its svarUpa and that svarUpa of jagat is brahman and jnana removes the abrahmatvaM and asarvatvaM of that jagat and the jnana  does not spin the jagat in thin air nor making the jagat to vanish…na tu paramArthikaM vastu kartuM nivartayitum vA arhati brahmavidyA clarifies shankara.  It is in this sense it has been said the sUkshma and stUla deha of jeeva is the effect of mAya and jeeva’s false identification with it is called adhyAsa (dehAtmabhAva, ahamkara, mamakAra)  due to abhAva of his svarUpa jnana.  When this wrong identification (anyathAgrahaNa/ vipareeta grahaNa) completely eradicated the jeeva would establishes himself in sarvAtmabhAva without identifying himself with limited compartment of his individual BMI.

Hari Hari Hari Bol!!!
bhaskar