[Advaita-l] A conceptual analysis of deep sleep.

[V Subrahmanian]

On Tue, Oct 24, 2023 at 6:43 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Sudhanshu Ji.
>
> Just a general observation, prima facie.
>
>
> SAkshi is upahita Brahman and not Shuddha Brahman. Upahita Brahman is
> always veiled. In all three states of waking,dream and deep sleep. It is
> with this upahita Brahman that the jIva becomes ekIbhUtah in deep sleep.
> That is how the jIva does not attain mOksha in deep sleep. This is my
> understanding. With this understanding I try to reconcile ALL the relevant
> Bhashya statements concerning sushupti.
>

Yes.  Shankara, in the Mandukya Agama prakarana bhashya, has mandated,
ruled, an inviolable rule, that in sushupti and pralaya, the jiva merges
with the conditioned Brahman alone and not with the Shuddha Brahman.
Shankara has argued why this alone is so and not otherwise.  He has cited a
set of shuddha Brahman passages to contrast them with the conditioned
Brahman passage:   ‘प्राणबन्धनं हि सोम्य मनः
<https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S08_V02&hl=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AC%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%A8%E0%A4%82%20%E0%A4%B9%E0%A4%BF%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF%20%E0%A4%AE%E0%A4%A8%E0%A4%83>

कथं प्राणशब्दत्वमव्याकृतस्य ? ‘प्राणबन्धनं हि सोम्य मनः’ (छा. उ. ६ । ८ । २)
<https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S08_V02&hl=%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AC%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%A8%E0%A4%82%20%E0%A4%B9%E0%A4%BF%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF%20%E0%A4%AE%E0%A4%A8%E0%A4%83>
इति
श्रुतेः । ननु, तत्र ‘सदेव सोम्य’ (छा. उ. ६ । २ । १)
<https://advaitasharada.sringeri.net/display/bhashya/Chandogya?page=6&id=Ch_C06_S02_V01&hl=%E0%A4%B8%E0%A4%A6%E0%A5%87%E0%A4%B5%20%E0%A4%B8%E0%A5%8B%E0%A4%AE%E0%A5%8D%E0%A4%AF>
इति
प्रकृतं सद्ब्रह्म प्राणशब्दवाच्यम् ; नैष दोषः, बीजात्मकत्वाभ्युपगमात्सतः ।
यद्यपि सद्ब्रह्म प्राणशब्दवाच्यं तत्र, तथापि
जीवप्रसवबीजात्मकत्वमपरित्यज्यैव प्राणशब्दत्वं सतः सच्छब्दवाच्यता च । यदि हि
निर्बीजरूपं विवक्षितं ब्रह्माभविष्यत् , ‘नेति नेति’ (बृ. उ. ४ । ५ । ३)
<https://advaitasharada.sringeri.net/display/bhashya/Brha?page=4&id=BR_C04_S05_V03&hl=%E0%A4%A8%E0%A5%87%E0%A4%A4%E0%A4%BF%20%E0%A4%A8%E0%A5%87%E0%A4%A4%E0%A4%BF>
 ‘यतो वाचो निवर्तन्ते’ (तै. उ. २ । ९ । १)
<https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S09_V01&hl=%E0%A4%AF%E0%A4%A4%E0%A5%8B%20%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A5%8B%20%E0%A4%A8%E0%A4%BF%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%87>
 ‘अन्यदेव तद्विदितादथो अविदितादधि’ (के. उ. १ । ४)
<https://advaitasharada.sringeri.net/display/bhashya/Kena_pada?page=1&id=KP_C01_V04&hl=%E0%A4%85%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A5%87%E0%A4%B5%20%E0%A4%A4%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A4%BE%E0%A4%A6%E0%A4%A5%E0%A5%8B%20%E0%A4%85%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A4%BF%E0%A4%A4%E0%A4%BE%E0%A4%A6%E0%A4%A7%E0%A4%BF>
इत्यवक्ष्यत्
; ‘न सत्तन्नासदुच्यते’ (भ. गी. १३ । १२)
<https://advaitasharada.sringeri.net/display/bhashya/Gita?page=13&id=BG_C13_V12&hl=%E0%A4%A8%20%E0%A4%B8%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%8D%E0%A4%A8%E0%A4%BE%E0%A4%B8%E0%A4%A6%E0%A5%81%E0%A4%9A%E0%A5%8D%E0%A4%AF%E0%A4%A4%E0%A5%87>
इति
स्मृतेः । निर्बीजतयैव चेत् , सति प्रलीनानां सम्पन्नानां सुषुप्तिप्रलययोः
पुनरुत्थानानुपपत्तिः स्यात् ; मुक्तानां च पुनरुत्पत्तिप्रसङ्गः,
बीजाभावाविशेषात् , ज्ञानदाह्यबीजाभावे च ज्ञानानर्थक्यप्रसङ्गः ;*
तस्मात्सबीजत्वाभ्युपगमेनैव सतः प्राणत्वव्यपदेशः, सर्वश्रुतिषु च
कारणत्वव्यपदेशः । *अत एव ‘अक्षरात्परतः परः’ (मु. उ. २ । १ । २)
<https://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=2&id=MD_C02_S01_V02&hl=%E0%A4%85%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B0%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%AA%E0%A4%B0%E0%A4%A4%E0%A4%83%20%E0%A4%AA%E0%A4%B0%E0%A4%83>
 ‘सबाह्याभ्यन्तरो ह्यजः’ (मु. उ. २ । १ । २)
<https://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=2&id=MD_C02_S01_V02&hl=%E0%A4%B8%E0%A4%AC%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AD%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B0%E0%A5%8B%20%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%9C%E0%A4%83>
 ‘यतो वाचो निवर्तन्ते’ (तै. उ. २ । ९ । १)
<https://advaitasharada.sringeri.net/display/bhashya/Taitiriya?page=2&id=T_C02_S09_V01&hl=%E0%A4%AF%E0%A4%A4%E0%A5%8B%20%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A5%8B%20%E0%A4%A8%E0%A4%BF%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%87>
 ‘नेति नेति’ (बृ. उ. २ । ३ । ६)
<https://advaitasharada.sringeri.net/display/bhashya/Brha?page=2&id=BR_C02_S03_V06&hl=%E0%A4%A8%E0%A5%87%E0%A4%A4%E0%A4%BF%20%E0%A4%A8%E0%A5%87%E0%A4%A4%E0%A4%BF>
इत्यादिना
बीजत्वापनयनेन व्यपदेशः । तामबीजावस्थां तस्यैव प्राज्ञशब्दवाच्यस्य
तुरीयत्वेन देहादिसम्बन्धजाग्रदादिरहितां पारमार्थिकीं पृथग्वक्ष्यति ।
बीजावस्थापि ‘न किञ्चिदवेदिषम्’ इत्युत्थितस्य प्रत्ययदर्शनाद्देहेऽनुभूयत
एवेति त्रिधा देहे व्यवस्थित इत्युच्यते ॥

Thus Shankara has not left any doubt whatsoever, and unambiguously stated
in the above bhashya that during sushupti and pralaya the jiva is merged in
the avyAkRta and not in Nirguna Brahman.  If the merger were to happen in
nirguna Brahman, that will amount to mukti.  It is only because the
ignorant ones have to continue in samsara after waking from sleep/in the
next sriShTi, that they merge in the sa-beeja Brahman and NOT in the
nirbeeja Brahman.  Shankara also mandates there: *In all shrutis, wherever
sushupti / pralaya are spoken, the blanket rule is that the sa-beeja
brahman alone is to be understood and NOT the nirbeeja shuddha
Brahman.  ** तस्मात्सबीजत्वाभ्युपगमेनैव
सतः प्राणत्वव्यपदेशः, सर्वश्रुतिषु च कारणत्वव्यपदेशः ।  This is the
clinching passage.  *

Om
subbu



> Regards
>
>
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