the three states

[Guest guest]

Namaste All,

 

Pardon the long quote but it is to the point concerning the 'bliss' of

deep sleep.

 

Shankara in his commentary on Brh.Up. IV.iii.27:

 

" In states other than that of profound sleep; i.e. in the waking and

dream states, things are separated,_ as it were_, from the self and are

desired as such. But to one who is fast asleep, they become the self,

since there is no ignorance to project the ideas of difference. Hence,

also is this form free from desire, because there is nothing to be

desired, and devoid of grief (Sokantara). "

 

Here it seems the emphasis is on the characterisation of bliss as

freedom from the botheration that duality brings. We have no desires

and therefore no frustration. This is far from the usual sense of

happiness as satisfied desire. Here bliss is defined negatively as a

matter of comparison. This is brought out in Brh.Up. IV.iii32:

" Similarly this is its supreme bliss in comparison with the other joys

that are produced by the contact of the organs with their objects " . By

virtue of this lack of duality (as it were) it is within the sphere of

Brahman. However it must be that only waking merging with the Absolute

can bring eternal bliss.

 

Best Wishes,

Michael.

[Guest guest]

Namaste All,

 

Here is a very important and conclusive evidence from SrI Sankara's

own words in Brahma Sutra Bhashya where he has explicitly said that

avidyA exists in a potential form during Deep Sleep. I request

everyone to kindly go through the following reference patiently.

 

In brahma sUtra.2.1.8, the opponent(pUrvapakshin) raises the following

objections,

 

## During dissolution all things have gone into a state of oneness

with Brahman. All distinctions pass at the time of reabsorption into

the state of non-distinction. Then there would be no special cause

left at the time of a new beginning of the universe. Consequently, the

new world could not arise with all the distinctions of enjoying souls,

objects to be enjoyed, etc. There will be no factor bringing about

creation again.

 

Another objection is,

 

## If in spite of this a new creation is possible, then even the

liberated souls or the Muktas who have become one with Brahman, will

be dragged into rebirth.

 

The next sUtra refutes those objections by saying,

" na tu brishtAntabhAvAt " . brahma sUtra.2.1.9.

Meaning:-- Not so; as there are parallel instances.

 

SrI Adi Sankara's Commentary:--

 

......With regard to the objection, viz. that if we assume all

distinctions to pass (at the time of reabsorption) into the state of

non-distinction there would be no special reason for the origin of a

new world affected with distinctions, we likewise refer to the

'existence of parallel instances.' For the case is parallel to that of

*deep sleep* and trance.

 

{{~~ In those states also the soul enters into an essential condition

of non-distinction; **nevertheless, wrong knowledge being not yet

finally overcome,** the old state of distinction re-establishes itself

as soon as the soul awakes from its sleep or trance.

" yathA hi suSuptisamAdhyAdAvapi satyAm svAbhAvikyAm avibhAga prAptau

**mithyAjnAnasyAna** pOditatvAt pUrvavat punaH prabOdhe vibhAgo

bhavati EvamihApi bhavishyati. " ~~}}

 

Compare the scriptural passage, 'All these creatures when they have

become merged in the True, know not that they are merged in the True.

Whatever these creatures are here, whether a lion, or a wolf, or a

boar, or a worm, or a midge, or a gnat, or a mosquito, that they

become again' (Kh. Up. VI, 9, 2; 3).

 

{{~~ For just as during the subsistence of the world the phenomenon of

multifarious distinct existence, based on wrong knowledge, proceeds

unimpeded like the vision of a dream, although there is only one

highest Self devoid of all distinction;

" yathA hyavibhAgEpi paramAtmani **mithyAjnAna pratibaddhO**

vibhAgavyavahAraH svapnavadavyAhataH sthitau diSyate. " ~~}}

 

>>>>>> so, we conclude, there remains, even after reabsorption, **the

power of distinction (potential distinction) founded on wrong

knowledge.**--Herewith the objection that--according to our

doctrine--even the finally released souls would be born again is

already disposed of. They will not be born again because in their case

wrong knowledge has been entirely discarded by perfect knowledge.

" EvamapItAvapi **mithyAjnAnapratibaddhaiva ^^vibhAga

Sakti^^ranumAsyatE** EtEna muktAnAm punarutpattiprasaNagaH pratyuktaH.

samyak jnAnEna mithyAjnAnasyApOditatvAt. yah punarayamante parO

vikalpa utprEkSitaH " ~~}}

 

 

###### Everything quoted above is as clear as daylight. Anything more

if I add to it from my side could indeed degrade it.

 

!! SrI Adi SankarArpaNamastu !!