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

[Bhaskar YR]

praNAms
Hare Krishna

Here we can appreciate the 'adhyaaropa - apavAda' prakriyA.  Brahman is
first taught as the cause (adhyAropa) and later this caushood is negated
(apavAda).

>  I think it is in this spirit only we have to read the kArikA bhAshya as 
well.  First of all, saguNatva itself is adhyArOpita on nirguNa, 
nirvishesha brahman and saguNa brahman is there for dhyAna and upAsana and 
it is ONLY vyAvahArika satya according to shankara bhAshya.  Since in 
sushupti, no vyavahAra is possible and nor there is any dvaita (as this is 
ekeebhuta, adviteeya, prajnAna ghana, upAdhirahita state), it is not fair 
to contextually say shankara talking about jeeva's mergence with ONLY 
'saguNa brahma' and NOT nirguNa brahma in sushupti, since mAndUkya maNtra 
(2nd) itself talking about the mergence of jeeva with its 'svarUpa' in 
sushupti. And shankara himself, in somany other places, without giving any 
room for ambiguity, in clear terms, states that jeeva's mergence in 
sushupti is with that ekamevAdviteeya brahman.  For example in sUtra 
bhAshya 3-2-7, brahma tu anapAyi suptisthAnaM ityetadpratipAdayAmaH, tana 
tu vijnAnena prayOjanamasti jeevasya brahmAtmatva avadhAraNaM cha, 
tasmAdAtmaiva supti sthAnaM.  Here if we interpret brahma here as saguNa 
brahma, then jeeva would realize his svarUpa as 'saguNa brahman' and not 
nirvishesha brahman!!  Which is quite untenable according to siddhAnta. 
>  Would like to share more about this topic...but in leisure time...

Hari Hari Hari Bol!!!
bhaskar