[Advaita-l] What If Time Is an Illusion?

[Bhaskar YR]

praNAms Sri Chandramouli prabhuji
Hare Krishna

Reg  << Sri SSS in paramArtha chitAmaNi says recollection of sushupti by waker only inference of the waking mind about sushupti >>
and
<<  Yes, interesting point and anubhavAtmaka fact as well >>,
Can you please give some reference (page no etc) as to Sri SSS. What exactly is the inference part ??

Ø     Would try to find it to-night prabhuji.  If I remembered it right, Sri SSS talks about this while talking about (please read it in Kannada) “ sushuptiyannu adara anubhavavannu adara avastheyalle nishpakshapAtavAgi vimarshisidaaga namage gottaguttade vishvanannu haagu taizasanannu avaravara hostilalle bittu bandiddeve, aadare, eccharada nantara, praajnana anubhavavannu vishvanu jaagradaavastheyalli pUrvAgrahapeeditanaagi eka paksheeyavaagi arthaisuttane. Shruti also says in this state, deva adeva, veda aveda, etc. indicating that this state is sarvOpAdhi and tatsambandhi vishaya is completely absent in this state.  Though it is not the exact words of Sri SSS, I am sure I read  something like this in this book.  Will bring you the exact reference after finding it.  Anyway, what is your take on this issue, do you think Vishwa can make authentic comments on the avasthA where he himself is dormant ??  please clarify.
You term this experience as both  ** inference ** as well as  ** anubhavAtmaka fact **.  How can it be both fact and inerence ?? Experience of Ananda in sushupti has shruti pramANa.  Mandukya vesre 5  << Anandabhuk >> for example.


Ø     I have explained below why the experience in sushupti is anubhavAtmaka fact (sArvatrika pUrNAnubhava, terms it by Sri SSS)  and how the waking mind can pass the prejudiced comments on the state in which  it does not have entry from any door.  Yes, to explain upAdhi rahita Ananda in sushupti, upAdhi-vishaya and interaction between these two is not the cause. Though he is not Ananda svarUpa like in tureeya, he is Anandabhuk and this Ananda is not vishaya sukha (like eating the laddu-s and getting the satisfaction in the example of Sri Sada prabhuji) but it is svarUpAnanda eShAsya paramAgati eshAsya paramAsaMpadaH eshAsya parama LokaH eshOsya parama AnandaH exclaims bruhad Shruti.  So, any comments on this adviteeyAvastha by the waking mind where avidyA holds sway is quite inferential.

Yes, interesting point and anubhavAtmaka fact as well.  If the waker’s mind is active in sushupti ( deep sleep) then sushupti anubhava would differ from individual to individual just like in waking and dream states where we have different experiences.  But interestingly when someone says :  yesterday night I had a sound sleep, nobody would ask the counter question what that experience is !! ??  The sukha-nidde ( dreamless sound sleep) anubhava is ONE and SAME for all.  Hence as soon as some one shares his experience of deep sleep we straightaway come to know what would be the ‘experience’ of that sound sleep.  This will not be the case when someone says :  I had a dream in my sleep, yesterday, why because karaNa (upAdhi) belongs to individual is different there hence we have to ask about the particulars of that dream state experienced only by that individual and same is the case in waking state.  The eka-rUpa anubhava in sushupti for everyone is because there is neither objects nor the indriya-s exist differently from oneself clarifies bhAshyakAra in bruhadAraNyaka.

Hari Hari Hari Bol!!!
bhaskar