[Advaita-l] Sleep, tamas and brahman
kuntimaddisada at yahoo.com
Fri May 4 08:26:41 EDT 2018
Bhaskarji - PraNAms
What I mentioned is not really different from what you wrote. I have responded below to your comments.
On Friday, May 4, 2018, 7:20:52 AM EDT, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
praNAms Sri Sada prabhuji
There is ignorance of subject-object duality. Since it is undifferentiated ignorance (unlike ignorance in the waking state where I can say I know this and I do not know that, etc., and I can distinguish what I know and what I do not know) and the ignorance in deep-sleep state is called akhandaakaara ajnana vRitti -undifferentiated unbroken ignorance of all subject-object duality. In the deep sleep state, I also do not know that I do not know.
> Instances like this where I really find it difficult to reconcile the declaration between prakaraNa by later advaitins and prasthAna traya bhAshya by bhagavatpAda. bhAshyakAra in bruhadAraNyaka and sUtra bhAshya clarifies when there is no distinctive cognition of knowledge in sushupti there does not exist any other special feature whatsoever.
Sada: That is exactly what is meant by homogeneous ignorance of subject-object duality. Any distinctive cognition involves pramaaaNa to operate and the mind being folded no pramaaNa can operate - distinctions are made only at the mental level and mind being folded no distinctive knowledge. Any distinction comes via cognitions. If there are any special features come in terms of the attributive content of the prameyams only, for the mind to recognize those special features. Hence it is characterized (obviously by a waker) as akhanda aakaara ajnaana vRitti.
Because of the reason that therein one has indeed become merged with sadrUpa brahma it is quite reasonable to say that he does not cognize anything.---------------------
Sada: When is something not merged with sat ruupa Brahman, when sat ruupa is anantam or infinite? Hence merging is only a descriptive of the state where no apparent distinctions cannot be made since the mind is folded to make such distinctions. There is no real merging anything with Sat ruupa brahman since it is the substantive of everything and anything.
Hence it is only the waker's understanding that I was there to sleep well but I did not know anything. Understanding that I am there - that is, I am or I exist, is the understanding both in the waking and dream states too, in the mind, and even in the deep sleep state too although the functional mind cannot make a statement while in the deep sleep state.
Remember the very existence of waker, dreamer and deep sleeper - are all at the vaavahaarika level and sat ruupa braham is adhiShTaanam for anything and everything. Hence Bri. Up statement has to be correctly understood.
Sadhana of the deep-sleep experience is only to recognize that all-subject object duality arises with the mind awake and clear understanding that I am tureeyam that is the backbone of all the three states of experience is knowledge that has to arise in the waker's mind only since ignorance of paaramaarthika is there in that mind - mana eva manushyaanaam ....----------------Bhaskar: And Br.up. bhAshya 4.3.21 (quoted in this thread itself) shankara clarifies : being one and one alone is the cause for not cognizing.
Sada: Paaramaarthika is one and only that is real all the time. Cause for cognition also has to rest in the vyaavahaarika only and that involves the mind not functioning in the subject-object duality level. It is just folded to function at that level; as that is an experience that one has to take into consideration as shadhana that all subject-object duality is only at the transactional level and the truth is as pointed by tureeyam..
Thanks for your comments
Hari Hari Hari Bol!!!
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