[Advaita-l] Dream is not real, so is the waking - Say the Veda and Vedavyasa

[Bhaskar YR]

praNAms
Hare Krishna

Sri SSS observes in his avasthAtraya Chandrika that this deep sleep state can be views from four different view points to do effective samanvaya of seemingly contradictory observations with regard to this state.  

01.  From the standpoint of day to day normal experience :  From this perspective nidra is tamOguNa pradhana, after hard work during the day time we love to embrace this state of nidra (yawning, drowsing etc.)  to get rid of our physical fatigue.  And it is not shAstra's avasthA traya viveka / vivechana and it just explaining the nidra sthiti' of the jeeva after the day long hard work.  

02.  From the standpoint of beejaavasthA (seed-form) of world/vAsana :  In this state shAstra / bhAshya explains how one who sleeps will himself awake as same jeeva with same upAdhi as before going to sleep.  By this it has been inferred that the existence of seed form of the ego with vAsana-s etc. in the deep sleep state.  Again this has been accepted by bhAshyakaara taking the waking state as the primary premise and from vaidika vyAvahArika drushti.  

03.  From the standpoint of tattva apratibodha (kAraNAvidyA which is in the form of jnAnAbhAva) :  Again this is also from the vaidika vyavahAra drushti, mere adhyArOpita ( kArika 1-11, tattva apratibodhamAtrameva he beejam) This attribution of jnAnAbhAva for the prAjna is because jeeva who is in sushupti is yet to get the self-realization or yet to get rid of his avidyA.  From the standpoint of avidyAvanta / common man, since he is still ignorant of his svarUpa (though he attained the same in sushupti) before getting sleep or during sleep, subsequently he has to get that self knowledge through sAdhana the tattva apratibOdha ( jnAnAbhAva) type of avidyA is attributed to sushupti.  

04.  From the standpoint of direct intuitive experience of sushupti AS IT IS based on shruti verdict on sushuptAtma : In this Sri SSS emphasizes we have to give up the stand point of waking state and analyzing the sushupti from just waking standpoint.  And we have to observe the intuitive experience of the deep sleep 'as it is' without any prejudiced stand point of waking state and its mind.  From this standpoint shruti declares : sushupti means one's own true nature of being bereft of waking and dream.  So sushupti means the true nature of the self / brahman and he is brahman in that state or to be precise we have just called this state as sushupti but it is the real self.

Now one can decide which module will suit for which standpoint.  By the way there is no room for the existence of mUlAvidyA as described by mUlAvidyAvAdins in this state by any stretch of imagination insists Sri SSS.  

Hari Hari Hari Bol!!!
bhaskar