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

[Raghav Kumar Dwivedula]

 Namaste Sudhanshu ji
Thank you for highlighting the fact that even waking experience minus its
upAdhitva lands us on sat-brahma alone, not only deep sleep analysis.
This business of “suShupti from its own standpoint” is understood and not
to entirely disagree with SSS on that but it cannot be stretched to make it
look like suShupti alone is some kind of indispensable dvitiya
agrahaNa experience whose analysis alone brings about jnAnam. In fact,
hypothetically, even if there are only two types of experiences jAgrat and
svapna- their analysis through Shruti is sufficient to land us on advaitam
brahma aham asmi.

Deep sleep prakriya is sometimes wrongly treated as indispensable to the AA
prakriyA.  Sure its helpfulness is not denied. But this was what Sri Swami
Dayananda Saraswati Ji would say in many contexts - to be wary of
over-emphasising the importance of deep sleep!

Even when waking experience involving Time is carefully looked at in the
light of Shruti, its mithyAtvaM is directly appreciated. That
this single moment (the present moment of experience) is Timeless Awareness
is arrivable including the mithyAtvaM of time and thus of cause-effect
relationship too. So we could equally clearly assert  that “ if we analyse
the present moment experience *from its own standpoint* rather than from
the usual waking-state standpoint, even then time itself resolves and there
is only advitIyaM brahma appreciated here and now.”

Sri Ramana Maharshi would say -
        भूतं भविष्यच्च भवत्स्वकाले

तद्वर्तमानस्य विहाय तत्त्वम्।

हास्या न किं स्याद्गतभाविचर्चा

विनैकसंख्यां गणनेव लोके ॥ १५ ॥

bhūtaṃ bhaviṣyac-ca bhavat-svakāle

tad-vartamānasya vihāya tattvam।

hāsyā na kiṃ syād-gata-bhāvi-carcā

vinaika-saṃkhyāṃ gaṇaneva loke ॥ 15 ॥

The past (the having been, the gone) and the future (the to become) are the
present (being) in [their] own time.

Relinquishing the Truth of what is presently existing (the present),

Will it not be laughable, repeatedly thinking over (discussion) [what is]
gone [and] will be,

Like counting without the number one, in the world? (15)


Om

Raghav
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On Thursday, June 19, 2025, 11:21 PM, Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

Namaste.

Prājña is tritIya from waking standpoint. However, from standpoint of truth
>> (i.e. from its own standpoint) that itself is said to be the truth (again
>> “the fourth!” from waking standpoint).
>>
>
>From standpoint of truth, there is no sushupti. There is only truth. There
is only turIya.

The prAjna-tva of prAjna is avidyA-krita. Remove prAjna-tva and that is
turIya.

The vishwa-tva of vishwa and taijasa-tva of taijasa is avidyA-krita. Remove
vishwa-tva and taijasa-tva and that is turIya.

One needs to remove upAdhi. In case of prAjna, ONLY avidyA is upAdhi. So,
we remove that to arrive at turIya. From the standpoint of truth, there is
no avidyA. Naturally, what is referred as prAjna is revealed as turIya.

But then, what was referred as vishwa and taijasa are also revealed as
turIya. In their cases, avidyA and also mind are upAdhi. From standpoint of
truth, the upAdhis are not present and hence vishwa and taijasa are
revealed as turIya.

What is this preferential treatment for prAjna? Be it prAjna, vishwa or
taijasa, their literal meaning is "turIya with some upAdhi". From
standpoint of truth, there is no upAdhi.

So, to aver turIyatva of prAjna alone in a preferential manner from the
standpoint of truth is misleading.

Regards.
Sudhanshu Shekhar.

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