[Advaita-l] Sleep, tamas and brahman

[Praveen R. Bhat]

​Correction: Since there is no noise of mixing up oneself as someone else
(in suShupti)​.

Kind rgds,
--Praveen R. Bhat
/* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
That owing to which all this is known! [Br.Up. 4.5.15] */


On Tue, May 1, 2018 at 3:26 PM Praveen R. Bhat <bhatpraveen at gmail.com>
wrote:

> ​Namaste Kalyanji,
>
> On Tue, May 1, 2018 at 2:32 PM Kalyan <kalyan_kg at yahoo.com> wrote:
>
>>
>> I dont know the answer to your question. Shankara raises a similar
>> question in 4.3.31, but does not give any answer.
>>
>
> The lack of answer is not proof of no answer being there. It has been
> dealt with by the same Bhashyakara in Mandukya 1.6 and Chandogya 6th
> chapter. Bhashyakara may not answer all questions everywhere as they are
> answered elsewhere. Brihad is the last studied Upanishad in the sequence of
> ten. ​Upanishads are one unit. Although one is sufficient, it doesn't mean
> that others are completely contradictory or even tangential. Else
> Bhashyakara need not quote other Upanishad mantras as hetus in any
> commentary.
>
> pArisheShanyAya tells us that the answer is avidyA. The avidyAkArya such
> as waking or dream is not possible without avidyAbIja in deep-sleep. Also,
> since my first mail was likely ignored, I shall repeat that suShupti is an
> example used by Shruti to explain the true nature of Atma since there is
> noise of mixing up oneself as someone else as in dream or waking. That is
> the only reason for suShupti to be used. Neither does it mean that avidyA
> is not there in suShupti nor that svarUpa is not there in other two states!
> suShupti is svarUpasya agrahaNa and other two are svarUpasya anyathAgrahaNa
> also along with svarUpasya agrahaNa.
>
> gurupAdukAbhyAm,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */
> ​
>