Sleep Awareness (...yawn! :-)

[Mark Hovila]

I believe the word you were looking for is halo, not hollow.

Regards,

Mark

----------
> From: Gummuluru Murthy <gmurthy at MORGAN.UCS.MUN.CA>
> To: Multiple recipients of list ADVAITA-L <ADVAITA-L at TAMU.EDU>
> Subject: Re: Sleep Awareness  (...yawn!  :-)
> Date: Friday, July 04, 1997 5:32 AM
>
> On Thu, 3 Jul 1997, Allan Curry wrote:
>
> >
> > Tell me about the experience of actually *being* the witness of the
> > deep-sleep state. Is that "nothing"? It is the experience of *being*
> > Brahman isn't it?
>
> My understanding is the following:
>
> We are not experiencing being Brahman in the deep sleep state. In the
> deep sleep state, our sense organs (which are always externally directed)
> are simply folded and do not experience the world. That does not mean
> they are experiencing Brahman. The sense organs CANNOT experience
> Brahman. Brahman cannot be experienced. You are Brahman is the true
state.
> The rest are all experiences.
>
> > To the best of my knowledge, non-Realized beings
> > do not have the slightest clue what it's like to be Brahman, in any
> > state, that's what makes them non-Realized beings. When they do know
> > what it's like to be Brahman they never don't know what it's like,
> > whether the body is asleep or dead or whatever. Please correct me
> > if I'm wrong.
> >
>
> So true. However, what is the difference between a non-realized person
> and a Realized person still embodied ? The body of the realized person
> still has to go through the bodily functions. This includes the daily
> ablutions, nightly sleep and other activities. The difference is, the
> realized person does not see these activities as part of Him, but are
> simply what the body has to go through. The realized person separates
> the body and its functions and the mind from the SELF which He/She is.
> We, the non-realized persons identify with the bodily functions as ours
> and go through sensual pleasures and suffering and identify them as ours.
>
> You seem to be viewing an embodied realized person as one walking with a
> hollow (spelling ?) around. I do not think that is appropriate (from my
> understanding). Take Shri Ramana Maharshi as an example. The body went
> through the various functions as other humans including surgery etc. The
> only difference is He did not regard it as He going through either
surgery
> or other activities. Beyond that outlook, rest is the same.
>
>
> > Sincerely,
> >
> > Allan Curry
> >
>
> Regards
> Gummuluru Murthy
> ------------------------------------------------------------------------
> Yadaa sarve pramucyante kaamaa ye'sya hr^di shritaah
> atha martyo'mr^to bhavatyatra brahma samashnute   Katha Upanishhad
II.3.14
>
> When all the desires that dwell in the heart fall away, then the mortal
> becomes immortal, and attains Brahman even here.
> ------------------------------------------------------------------------

>From  Sat Jul  5 13:35:19 1997
Message-Id: <SAT.5.JUL.1997.133519.0700.>
Date: Sat, 5 Jul 1997 13:35:19 -0700
Reply-To: sajdek at onet.pl
To: "Advaita (non-duality) with reverence" <ADVAITA-L at TAMU.EDU>
From: Sajdek <sajdek at ONET.PL>
Subject: Ambiguity of guNa
Comments: To: ADVAITA-L at TAMU.EDU
MIME-Version: 1.0
Content-Type: text/plain; charset=iso-8859-2
Content-Transfer-Encoding: 7bit

Sarvebhyo namaskaaraH!

I cannot recall to my memory a subhaashhita I read somewhere. It was a
sophisticated verse taking advantage of the ambiguity of the word "guNa"
(merit and bowstring). Like an arrow which is released (mucyate) by
means of a guNa (as bowstring), a soul is liberated by its guNas
(merits). It was something like this. Can anyone help me find the verse
and, perhaps, its author?
Regards,
Paul Sajdek