[Advaita-l] ***UNCHECKED*** Re: Pratyabhijna and avidyA vRttis of suShupti

[Raghav Kumar Dwivedula]

Namaste Sadanandaji
You are welcome.
Thanks for sharing this information about Sri SN Sastri. I saw several of
his succinct translations and summaries which are very helpful.

Om
Raghav

On Tue, 2 Jan, 2024, 8:44 am Kuntimaddi Sadananda, <kuntimaddisada at yahoo.com>
wrote:

> Shreeman S.N. Sastri was my mentor and also a senior member of the
> Advaitin list until he passed away. He made a lot of suggestions in
> improving my analysis of Vedanta Paribhasha.
>
> He has written extensive commentary on Narayaneeyam, which was published
> by Chinmaya Mission.
>
>
> Thanks for providing the link to his work on Siddhanta Bindu.
>
>
> Hari Om!
>
> Sadananda
>
>
>
>
> On Monday, January 1, 2024 at 11:05:01 PM GMT+5:30, Raghav Kumar Dwivedula
> via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
>
>
> Yes ji. I actually had just seen the relevant material on Siddhanta Bindu
> by Sri SN Sastri on the net @ the Sanskrit documents site.
>
>
> https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://sanskritdocuments.org/sites/snsastri/siddhanta.pdf&ved=2ahUKEwiZ2v_X-7qDAxX3cWwGHRDKBwwQFnoECBoQAQ&usg=AOvVaw3rgSAwumsGabDm_-WdcCNi
>
> Thanks.
> Om
>
>
>
>
> On Sun, 31 Dec, 2023, 9:37 pm H S Chandramouli via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Namaste Raghav Ji,
> >
> > I have copied below from Sidhanta Bindu - translation by Sri SN Shastri,
> > PDF page 58
> >
> > //  When the jiva is tired after experiencing objects in the two states
> of
> > waking and dream, and when the karma (fruits of past actions) which is
> the
> > cause of these two states is exhausted, the inner organ which is
> > characterized by the power to know and has vasanas in it goes into its
> > causal state (i.e. it takes the form of nescience which is the causal
> > body). This is the state of deep sleep which is the place of rest. Deep
> > sleep is the state in which there is awareness of the cause (ignorance)
> > alone, as indicated by the recollection (on waking up) in the form ‘I
> knew
> > nothing at all’. In that state, even though there is no knowledge of the
> > objects of experience of the waking and dream states,
> >
> > three modifications of nescience, namely, the witness, happiness, and
> modal
> > ignorance pertaining to that state are accepted as present.
> >
> > Note. In the deep sleep state the mind is dormant. On waking up one has
> the
> > recollection that he knew nothing. Recollection is possible only of what
> > has been previously experienced. It follows therefore that ignorance was
> > experienced during sleep. In the waking state any experience or knowledge
> > is possible only through a vritti or modification of the mind. In deep
> > sleep no vritti of the mind is possible because the mind is dormant. So
> it
> > is concluded that there is a vritti of avidya which is the causal state
> of
> > the mind, through which the ignorance was known during deep sleepWhen the
> > jiva is tired after experiencing objects in the two states of waking and
> > dream, and when the karma (fruits of past actions) which is the cause of
> > these two states is exhausted, the inner organ which is characterized by
> > the power to know and has vasanas in it goes into its causal state (i.e.
> it
> > takes the form of nescience which is the causal body). This is the state
> of
> > deep sleep which is the place of rest. Deep sleep is the state in which
> > there is awareness of the cause (ignorance) alone, as indicated by the
> > recollection (on waking up) in the form ‘I knew nothing at all’. In that
> > state, even though there is no knowledge of the objects of experience of
> > the waking and dream states,
> >
> > three modifications of nescience, namely, the witness, happiness, and
> modal
> > ignorance pertaining to that state are accepted as present.
> >
> > Note. In the deep sleep state the mind is dormant. On waking up one has
> the
> > recollection that he knew nothing. Recollection is possible only of what
> > has been previously experienced. It follows therefore that ignorance was
> > experienced during sleep. In the waking state any experience or knowledge
> > is possible only through a vritti or modification of the mind. In deep
> > sleep no vritti of the mind is possible because the mind is dormant. So
> it
> > is concluded that there is a vritti of avidya which is the causal state
> of
> > the mind, through which the ignorance was known during deep sleep When
> the
> > jiva is tired after experiencing objects in the two states of waking and
> > dream, and when the karma (fruits of past actions) which is the cause of
> > these two states is exhausted, the inner organ which is characterized by
> > the power to know and has vasanas in it goes into its causal state (i.e.
> it
> > takes the form of nescience which is the causal body). This is the state
> of
> > deep sleep which is the place of rest. Deep sleep is the state in which
> > there is awareness of the cause (ignorance) alone, as indicated by the
> > recollection (on waking up) in the form ‘I knew nothing at all’. In that
> > state, even though there is no knowledge of the objects of experience of
> > the waking and dream states,
> >
> > three modifications of nescience, namely, the witness, happiness, and
> modal
> > ignorance pertaining to that state are accepted as present.
> >
> > Note. In the deep sleep state the mind is dormant. On waking up one has
> the
> > recollection that he knew nothing. Recollection is possible only of what
> > has been previously experienced. It follows therefore that ignorance was
> > experienced during sleep. In the waking state any experience or knowledge
> > is possible only through a vritti or modification of the mind. In deep
> > sleep no vritti of the mind is possible because the mind is dormant. So
> it
> > is concluded that there is a vritti of avidya which is the causal state
> of
> > the mind, through which the ignorance was known during deep sleep //.
> >
> > Regards
> >
> > On Sun, Dec 31, 2023 at 7:51 PM Raghav Kumar Dwivedula via Advaita-l <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Thank you for the detailed references. I shall look them up.
> > >
> > > Om
> > >
> > > On Sun, 31 Dec, 2023, 7:27 pm H S Chandramouli via Advaita-l, <
> > > advaita-l at lists.advaita-vedanta.org> wrote:
> > >
> > > > Namaste Raghav Ji,
> > > >
> > > > I need to  search for the references. But offhand I could recollect
> the
> > > > following which you might refer and see if they  are satisfactory.
> > > >
> > > > Panchapadika vivaranam english translation by Sri PS Shastri, PDF
> page
> > > 216
> > > > onwards Book page 198 onwards.
> > > >
> > > > Vivarana Prameya Samgraha english translation by Prof Suryanarayana
> > > Shastri
> > > > PDF page 131 Book Page 123 onwards
> > > >
> > > > If I come across any other references, I will get back to you. I do
> > > > remember Vichara Sagara also reflects the same.
> > > >
> > > > Regards
> > > >
> > > > On Sun, Dec 31, 2023 at 3:49 PM Raghav Kumar Dwivedula via Advaita-l
> <
> > > > advaita-l at lists.advaita-vedanta.org> wrote:
> > > >
> > > > > >
> > > > > > Namaste Chandramouli ji
> > > > >
> > > > >  However,
> > > > > > since avidyA is the kAraNAvastha for the antahkaraNa, whatever
> > > contents
> > > > > of
> > > > > > the vritti  were registered in avidyA during the bIja avasthA of
> > the
> > > > > > antahkaraNa is available for the antahkaraNa when it becomes
> active
> > > > > again.
> > > > > >
> > > > >
> > > > > Thank you for the response. Yes that's logical and remarkable. Is
> > there
> > > > any
> > > > > reference along these lines?
> > > > >
> > > > > >
> > > > >
> > > > > >
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