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

[Sudhanshu Shekhar]

Absolutely Subramanian ji and Chandramouli ji.

Same is my understanding. Did a study of Jyoti-BrAhman-vArtika wherein the
same comes out.

Thanks.

On Tue, 24 Oct, 2023, 6:58 pm V Subrahmanian via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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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