[Advaita-l] [advaitin] Deep Sleep is Nondual Self with objections refuted, SSSS

[Raghav Kumar Dwivedula]

Namaste Jaishankar
It’s interesting to see that you are being advised to study SSS but those
who view bhAShya purely from SSS point of view will not study PSA Acharyas.

All agree bhAShya is ultimate.

But why would any sane modern student of bhAShya study SSS before studying
PSA?

If someone after studying bhAShya and PSA acharyas, still feels some
curiosity and has excess of time, sure he/she might study SSS.

Om
Raghav



On Tue, 17 Jun 2025 at 9:56 PM, Jaishankar Narayanan via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Bhaskar ji,
>
> If you agree avidya 'exists' in sushupti then we are in agreement as,
> whatever exists is bhAvarupa. So there is no need to castigate the acharyas
> in the parampara after Shankara. I don't have any doubts in the knowledge
> which was handed down to me by my Guru. So, I have no motivation to read
> any works of SSSS other than to refute whatever is written there, which
> will be vitanda and which I am not interested in. If what is said by SSSS
> makes sense to you then it is fine with me. It does not make any sense to
> me though.
>
> with love and prayers,
> Jaishankar
>
>
> On Mon, Jun 16, 2025 at 10:44 AM 'Bhaskar YR' via advaitin <
> advaitin at googlegroups.com> wrote:
>
> > Humble praNAms Sri Acharya Jaishankar prabhuji
> >
> > Hare Krishna
> >
> >
> >
> > In addition to what Subbu ji has mentioned the following clearly point
> out
> > that Sushupti is not what is claimed by SSSS and his followers.
> >
> >
> >
> > Ø     It can be noted that Sri SSS did not say take sleeping pills, go to
> > sushupti and get mOksha either 😊 Sri SSS does speak about existence of
> > avidyA in sushupti as well that too based on bhAshya itself but NOT in
> the
> > sense mUlavidyAvAdins.  The definition of beeja rUpa avidyA in sushupti,
> > drastically differs from what mUlavidyAvAdins say and what bhAshyakAra
> > offers!!
> >
> >
> >
> > 1. Bhashyakara clearly talks about a kArana-sharIra in Ishavasya
> Upanishad
> > Bhasya for the 8th mantra
> >
> >
> >
> >  शुद्धं निर्मलमविद्यामलरहितमिति कारणशरीरप्रतिषेधः ।
> >
> >  śuddhaṃ nirmalamavidyāmalarahitamiti kāraṇaśarīrapratiṣedhaḥ ।
> >
> > Pure, without any taint/dirt, without the taint of avidyA/ignorance, the
> > kArana-sharIra (causal body) negation
> >
> >
> >
> > 2. In Brhadaranyaka 4.4.34 Bhashya it is clearly stated that sleep is
> only
> > a drshtAnta (analogy) for moksha and the next prakarana is started to
> show
> > moksha which is the daarshtaantika (that which is revealed through an
> > analogy).
> >
> >
> >
> > तत्र च बुद्धान्तात् स्वप्नान्तरम् अयमात्मा अनुप्रवेशितः ; तस्मात्
> > सम्प्रसादस्थानं मोक्षदृष्टान्तभूतम् ; ततः प्राच्यव्य बुद्धान्ते
> > संसारव्यवहारः प्रदर्शयितव्य इति तेन अस्य सम्बन्धः
> >
> > tatra ca buddhāntāt svapnāntaram ayamātmā anupraveśitaḥ ; tasmāt
> > samprasādasthānaṃ mokṣadṛṣṭāntabhūtam ; tataḥ prācyavya buddhānte
> > saṃsāravyavahāraḥ pradarśayitavya iti tena asya sambandhaḥ
> >
> >
> >
> > 3. If sleep has no difference with moksha why even call it a state of
> > experience and talk about atmasvarUpa as turIya. Instead mAndukya
> > Upandishad should have named Atma as tritIya.
> >
> >
> >
> > Ø     All these have been successfully dealt by Sri SSS in his works.
> > His works like gaudapAda hrudaya, bruhadAraNyaka upanyAsa maNjari,
> maNdUkya
> > rahasya vivrutti, avasthAtraya Chandrika comprehensively address these
> very
> > issues.  And how the sushupti avasthA has been viewed from different
> > standpoints.
> >
> >
> >
> > I have not seen proper answer for these from SSSS followers. They keep
> > repeating quotations which shows the similarity of sleep with moksha as
> > though it answers the above questions.
> >
> >
> >
> > Ø     When you have Sri SSS works at your disposal why do you want to
> > listen to his followers??  Give it a try to atleast understand his view
> > point from his own works.
> >
> >
> >
> > Hari Hari Hari Bol!!!
> >
> > bhaskar
> >
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