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

H S Chandramouli hschandramouli at gmail.com
Tue Mar 12 04:42:05 EDT 2019

Namaste Sri Bhaskar Ji,

Reg  << 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 >>,

I will summarize my understanding of  the issue which will also reflect on
some of the points you have made in your other post to Sri Sadananda Ji. My
understanding is based on Panchadashi Chapter 11 Verses 64-74. Some
important points in this are also reflected in BUBV of Sri Sureswaracharya
( I am not able to give offhand specific references from this. If needed I
can do so later).

The experience of Sushupti recollected by the waker (Vishwa as you term it)
on waking is NOT the experience DURING Sushupti . It is the recollection of
the impressions (vAsanAs) of his experience DURING Sushupti  which persist
for a short duration immediately following Sushupti. The process  is
elaborated as follows.  For convenience, copying from a book by Sri TMP
Mahadevan  on Panchadashi , relevant portion

<< An examination of the moment immediately succeeding the termination of
sleep gives us intimation of the Brahman-bliss experienced during sleep ;
or there is then the persistence of residual impression of Brahman-bliss
which is borne out by the fact that a person who has just got up from sleep
remains calm and happy without any thought of external objects >>.

In brief this is how the experience of happiness and nescience in sleep  by
the Anandamaya self is transferred to the VignAnamaya self  and recollected
later by Vishwa on waking.  Reference to Panchadashi  directly would be
very useful.  Swami Vidyaranya also thereby brings out the difference
between VishayAnanda ( happiness brought about by objects)  which is only a
semblance of bliss, and vAsanAnanda  which is an impression of bliss which
is not the product of anything else.

I have only briefly summarized my views.  May appear somewhat random also.
Any specific elaboration can be tried if there are any queries.


On Tue, Mar 12, 2019 at 11:30 AM Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> 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

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