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

[V Subrahmanian]

Namaste

Actually the 13th Chapter of the Gita where the Kshetram is presented as -
the entire observed world, including the observing body-mind-organs
complex,along with the experiences, interactions, reactions, etc.
encapsulates all the three states of waking, etc. And the statement of the
illuminating Kshetrajna, Consciousness - as clearly discriminated from the
Kshetram leads to the situation where the totality of the three states is
rendered unreal retaining just the Kshetrajna as the sole real, Sat,
Brahman. The statement of the Kshetram thus is the Adhyaropa and the
identification with / as the Kshetrajna constitutes the Apavada.

warm regards
subbu

On Sat, Jun 21, 2025 at 6:20 AM Raghav Kumar Dwivedula via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

>  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
>
>