[Advaita-l] Sleep, tamas and brahman

[Kalyan]

 //Shankara qualifies the avidya that he says is absent in deep sleep as 'the one that projects duality'.  You have missed this adjective, quite evidently, or do not like to accept it since it demolishes your erroneous theory with which you started off.//


Apparently, you did not seem to have studied the bhAshya at all. There are so many places, where no such adjectives are used. 
Apart from BU 4.3.34, here is a list of all such places - 
https://advaita-vedanta.org/archives/advaita-l/2018-May/049325.html

There is no trace or hint that there are multiple kinds of ignorances in the bhAshya.
People who admit ignorance in deep sleep are simply diluting the bhAshya or have not studied the bhAshya or cannot understand the import of simple statements.  
    On Thursday, May 3, 2018, 3:07:04 PM GMT+5:30, V Subrahmanian <v.subrahmanian at gmail.com> wrote:  
 
 

On Thu, May 3, 2018 at 2:15 PM, Kalyan via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Praveenji
I have not misunderstood the bhAshya. It is you who have completely misunderstood the bhAshya. The bhAshya says at a number of places (not just one or two) that there is no ignorance, desires etc. in deep sleep. You have failed to respond to these quotations. See below - 
https://advaita-vedanta.org/ archives/advaita-l/2018-May/ 049325.html


When the bhAshya is so clear in itself, why then should anyone have the need to resort to a bhAshya on the bhAshya? When there is mention of deep sleep as free from avidya iin the bhAshya, what other clarification does one need? 


The clarification is definitely needed for the mention of deep sleep as free from avidya is not understood correctly.  In order to gain that correct understanding of the bhashya statement the clarification, nay, the very re-looking  at the bhashya is required. Shankara qualifies the avidya that he says is absent in deep sleep as 'the one that projects duality'.  You have missed this adjective, quite evidently, or do not like to accept it since it demolishes your erroneous theory with which you started off. You think admitting the adjective there amounts to a dilution of the bhashya.  On the other hand, the bhashya becomes even more clearer if it is seen in the light of other bhashyas, such as the Mandukya.  In fact theMandukya itself clearly distinguishes the waking/dream from the sleep states as far as the two types of avidya are concerned.  Hence the need to have a global understanding rather than being confined stubbornly to a localised view of the bhashya.    
regards