[Advaita-l] 'Sarva-shunya' is impossible!

[Kuntimaddi Sadananda]

Chandramouliji - pranaamas and thanks for your post detailing the account. 
Hari OmSadananda

 

    On Monday, 25 May, 2020, 04:06:34 pm IST, H S Chandramouli <hschandramouli at gmail.com> wrote:  
 
 Pranams Sri Sadananda Ji,
That is not my understanding. Mind (and chidAbhAsa) is resolved (laya) in sushupti into its kAraNa namely avidyA. What is present is avidyA. Mind is not present in subtle form, it is resolved into its causal (kAraNa) form. The experiences you have mentioned are attributed to the revelation by sAkshi of the three avidyA vrittIs (not antahkaraNa vrittIs or mental vrittIs). Recollection on wakingup is certainly experiential and not inferential.I am copying below relevant parts from Sidhanta Bindu of Sri Madhusudana Saraswati

<< एवं जाग्रत्स्वप्नभोगद्वयेनश्रान्तस्य जीवस्य तदुभयकारणकर्मक्षये ज्ञानशक्त्यवच्छिन्नस्य सवासनस्यान्तःकरणस्यकारणात्मनावस्थाने सति विश्रामस्थानं सुषुप्त्यवस्था ।  >>
<<  evaMjAgratsvapnabhogadvayena shrAntasya jIvasya tadubhayakAraNakarmakShayej~nAnashaktyavachChinnasya savAsanasyAntaHkaraNasya kAraNAtmanAvasthAne sativishrAmasthAnaM suShuptyavasthA | >> 
Translation  (Alltranslations by Sri PC Divan Ji) << In the same manner, the resting-placeof the individual soul tired by the enjoyment made in the states of waking anddreaming and having (his) inner organ together with (his) latent desires aslimited by the power of cognition, resting in the state of the (original)cause, is the state of deep sleep >>.

<<  न किञ्चिदवेदिषमिति कारणमात्रोपलम्भःसुषुप्तिः । तत्र जाग्रत्स्वप्नभोग्यपदार्थज्ञानाभावेपि साक्ष्याकारं, सुखाकारं, अवस्थाऽज्ञानाकारंचाविद्यायाः वृत्तित्रयमभ्युपेयते । >>

<<  na ki~nchidavediShamiti kAraNamAtropalambhaH suShuptiH |tatra jAgratsvapnabhogyapadArthaj~nAnAbhAvepi sAkShyAkAraM, sukhAkAraM,avasthA.aj~nAnAkAraM chAvidyAyAH vRRittitrayamabhyupeyate | >>
Translation <<  Sushuptiis the cognition of the cause only in the form “I did not know anything”. It isbelieved that even though there is the absence in that state of the knowledgethe substances capable of being enjoyed in the states of waking and dreaming,there is a triad of Vrittis of avidyA which assumes the form of (one’s being) awitness, of (one’s) being happy, and of being a state of ignorance. And owingto the absence of egotism there is not one specific Vritti for in that case therewould not be the state of deep sleep >>.

In the absence of the अहङ्कार (aha~NkAra) naturallya question arises how is it then that a man feels on rising that he wassleeping. The answer to that is supplied by the following. 

<< मुखप्रतिबिम्बाश्रयेदर्पणे जपाकुसुमलौहित्याध्यासे रक्तं मुखमिति प्रतीतिवदहङ्काराश्रयसाक्षिचैतन्यस्यस्मरणाश्रयत्वात् अहमस्वाप्समिति सामानाधिकरण्यप्रतीतिः, नपुनरहं सुखीति वाश्रयतया । >>

<<  mukhapratibimbAshraye darpaNe japAkusumalauhityAdhyAse raktaMmukhamiti pratItivadaha~NkArAshrayasAkShichaitanyasya smaraNAshrayatvAtahamasvApsamiti sAmAnAdhikaraNyapratItiH, na punarahaM sukhIti vAshrayatayA |>>

Translation  by Sri PCDivan Ji  <<  The cognizance of theSelf in the role of the witness which is dependent upon egotism (formanifestation) takes place by a case in apposition in the form “I was sleeping”owing to its being the substratum of recollection, like the cognizance “the faceis red” which takes place on the superimposition of the redness of the chinarose on the mirror which is the substratum of the reflection of the face, andnot as being dependent (upon something else) as (in the feeling) “I am happy”>>.
Meaning of the above in simpler language  ( By Sri PC Divan Ji)  << The feeling that arises namely, ‘I was sleeping’is similar to the feeling ‘My face is red’ which arises on seeing one’sreflection side by side with the redness of a china rose in a mirror, not tothe feeling ‘I am happy’. The difference is that while in the former the अहङ्कार (aha~NkAra) was not present at the same time as the state of sleeping,in the latter it is present at the same time as the enjoyment of happiness  >>.
It would be useful to refer to Panchadashi  Ch 11 verses 64-74which explains sushupti andAnandamaya kOsha.
Regards   



<< 
On Mon, May 25, 2020 at 1:30 PM Kuntimaddi Sadananda <kuntimaddisada at yahoo.com> wrote:

Chandramouliji - PraNAms
Even in Sushupti, mind, and chidaabhaasa are there but in the subtler state. There are experiences of a) absence of subject-object duality, b) awareness of kaarana shareera or ananda maya kosha resulting a) I slept very well, b) I did not know anything (absence of subject-object duality) and c) I was happy due to b). Thus the mind could recollect once it is awake. There has been extensive discussion in Advaitic literature that it is an experiential statement and not inferential statement. Saakshee is not an experiencer either. 
In other words, the mind is functioning at very low level with chidaabhaasa maintaining the sustaining life. 
This is my understanding.
Hari Om!Sadananda

 

    On Monday, 25 May, 2020, 11:20:14 am IST, H S Chandramouli <hschandramouli at gmail.com> wrote:  
 
 Pranams Sri Sadananda Ji,
I was referring to the revealing of the absence of mind **(refutation of mind and intellect)**  in sushupti by Chaitanya as sAkshi. Such revelation (refutation) is not through mind and intellect because it is absent.
Regards
On Sun, May 24, 2020 at 3:52 PM Kuntimaddi Sadananda <kuntimaddisada at yahoo.com> wrote:

Chandramouliji - PraNAms
See discussion with Subbuji.
Hari Om!Sadananda

 

    On Sunday, 24 May, 2020, 03:03:07 pm IST, H S Chandramouli via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 Pranams Sri Sadananda Ji,

Reg  << Yes - but that refutation of mind and intellect is done by the mind
only! >>,

Not exactly. It is recollection of the samskAra of its refutation later by
the mind and intellect.

Regards

On Sun, May 24, 2020 at 1:56 PM Kuntimaddi Sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Subbuji PraNAms
> The external principle as Saakshee is recognized only by Advaitins.
> ------------So, no one can refute or deny the ephemeral mind and the
> intellect, and the
> world that is perceived and grasped by such intellect, without admitting
> the eternal Atman. Why? Because, the mind and the intellect can be refuted
> only through an alternative principle that is different from the mind and
> intellect.
> ---------
> Yes - but that refutation of mind and intellect is done by the mind only!
> Just could not resist!
> Hari Om!
> Sadananda
>
>
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