the three states

[Guest guest]

My Young Lion Cub ( abhinava bala guruji) - Simhavahini (Adi

shakthi16 girl nairji is right at 64 , i am still a Shodashi at

heart) bows to your infinite wisdom. Iam a lover of 'quotes' that

too from scriptural sources so i find your posts right after my

heart! Dennisji , the chief modeator , has a web site that has the

best collection of 'quotes' from saints and scriptures! you should

check it out!

 

 

 

In the Bhagvatam , there is a verse that goes like this:

 

yuktiyuktham vacho grahayam baladapi shukadapi

 

yuktihinam vachatyajyam vriddadapi sukadhapi ( transliteration? )

 

" That which is consistent with rational thinking ought to be

accepted whether proceeding *from a boy* (baladapi) or even from a

parrot! (Sukha refers to sage as well as parrot) that which is

inconsistent with right thinking ought to be rejected , even though

emanating from an old man or from the great SUKADEVAJI HIMSELF. "

 

So, i am in perfect tune and harmony of much of your writings since

i come from the same school( RK philosophy) ! Your latest post (

37346) lists the Sapta chakras in thwe body - as you know ,

conservative advaitins who rely on Adi shankarsa's Brahma sutra

bhasyas do not subsicribe to 'maa Kundalini's infinite power " but

Tantrik Advaitins like some of us for whom the bible is 'Soundarya

Lahari' believe in the 'bliss' of Kundalini awakening where Siva

unites with his shakti in the Sahasara chakra ! Such a yogi.yogini

is always blissful in all states - waking , dream , deep sleep

states! and you know why, my bala guruji ? When sleeping Kundalini

is awakened . YOGI IS FULL AWAKE IN ALL THREE STATES BECAUSE he has

has transcended all his dehatma buddhi! All kleshas vanish and

HE/SHE IS FULLY RESTED AND RELAXED ---- tHAKORE HAD THROAT CANCER ?

WAS HE BOTHERED BY IT ? SIVEKANDANA HAD DIABETES ! Did it stand in

the way of his Yogic realization ? He was a purna yogi ( rather a

sampurna yogi) !

 

But for spiritual aspirants on the path of jnana in the tradition of

Classic Advaita , the path of jnana through Vairahgya and Viveka

HOLDS THE KEY TO ENLIGHTENMENT! let that be ! to each his/her own!

 

iN ORDER TO GET A BALANCED PERSPECTIVE ON ALL THESE ISSUES , I DO

LISTEN TO SWMAI pARAMARTHANANDAJI'S AUDIO TAPES ALSO , his talke

on 'three states and panchamaya koshas' are really good!

 

but , one thing i do need to grant to nairji - he says in

his 'coommonsense' approach to the three states in his pos 37344

 

" The one who is ignorant of his own nature has to necessarily remove

his ignorance in the waking. Once that begins to happen, the

knowledge gained will slowly percolate into dreaming and eventually

into the darkness of deep sleep. With complete realization, he is

the self-shining Sun of Knowledge always illuminating his own nature

of total wakefulness. Nothing in this understanding has ever united

or merged with anything. Nothing has changed. The Sun has always

been shining and illuminating itself. "

 

Semms too good to be true, is not it ?

 

would you rather be blissfully ignorant in all three states or

ignorantly blissfull in deep sleep ? Smile :-) but a Jnani(

PRACTICING ANY PATH- JNANA , BHAKTI OR EVEN KUNDALINI YOGA) is

always Blissful because that is his Atma swarupa !

 

Thank you Balaguruji for all the time . energy and enthusiasm you

invest in penning your thoughts. A student of medical science and a

follower of Swami vivekananda - what a wonderful combination! You

will give us wonderful 'bodd' transfusions to cure our deha atma

buddhi!

 

love and blessings

 

 

 

 

 

 

 

 

 

-- In advaitin , " paramahamsavivekananda "

<paramahamsavivekananda wrote:

>

> advaitin , " bhagini_niveditaa "

> <bhagini_niveditaa@> wrote:

> >

>

[Guest guest]

Hare Krishna, Namaskarams,

Written below are excerpts that I thought might be useful for the on

going discussion by our learned masters on the subject of

Avasthathraya Vichara.

1. From the book " The Upanishads by Swami Nhikilananda " on Mandukya

Upanishad Chapter 1. Verse 5.: " In deep sleep all the diversified

experiences of waking and dreaming, which are nothing but the

activities of the mind reach the state of non discrimination, without

however, loosing their peculiar characteristics-just as the various

objects perceived during the day lose their diverse appearances when

enveloped by the darkness of the night. Known as the causal state, one

finds the experiences of waking and dream states merge in this deep

sleep state. This unified experience of deep sleep is different from

the unity experienced from the knowledge of Brahman; for in the waking

and dream state that follows it, one again takes multiplicity to be

real. In deep sleep no specific knowledge is present. It is a state of

ease and repose and the friction caused by subject-object relationship

is absent. All efforts disappear and one in deep sleep experiences

bliss, said to be happy. This bliss is quite different from that of

Brahman. "

2. from my notes on the same Upanishad - class by Swami Paramarthananda:

" In shusupthi, a nirvikalpa rupa everything gets resolved into one, an

experience through kaarana sariram. In this state the jagrat and

swapna states are negated and jeeva is ignorant of himself in that

state. The basic difference is that in nidithyasanam he is aware of

himself as " aham brahma asmi " . In fact in jagrath avastha also he is

asleep to his nature. The Kshetragna is same in all the three states.

Even though the pramata, prameyam and pramanam are not experienced

they get resolved as unmanifest condition –a maya aspect. There is no

absence since they come back again on waking up. It is saturated with

ananda associated with the experiencer –karana sariram, where duality,

ragadveshas are all resolved. The very experience of absence of

experience in which there is sukham the thriputies are not clearly

defined/felt. It is also to be understood that in all the three stages

there involves withdrawal and entry in to the stages. "

 

The deep sleep state is just a nithya pralaya taking place in a

person's life where everything gets resolved and manifests again on

waking up. Even though the substratum thuriam is available all through

the three states the jeeva is not aware of it covered by ignorance at

various levels in the states. While discriminating faculty is

available in waking state, in dream state it is a world projected by

your own mind where you have no control over what you dream.In fact I

have seen myself flying over the cities, perching on rooftops and

trees probably because of reading the book " The Third Eye " by a lama

whose name I do not remember now.

It is the knowledge of Brahman attained through studying scriptures

under a Guru and then contemplating on him through sravam manana

nidhityasanam that one becomes like a clean mirror to reflect the self

in its full glory. Even then what could one write about that unity

with Brahman who is beyond words and unknowable. I prey and request of

such enlightened swamis /souls in our group to write as closer as

possible their experiences for the benefit of members like me.

BASKARAN. (P.S: bear with me for any mistakes in the exercepts above

due to my limited knowledge)

[Guest guest]

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.

 

praNAms Sri Sampat prabhuji

Hare Krishna

 

Thanks onceagain for bringing sUtra bhAshya vAkya for proving the existence

of avidyA in sushupti. But it is a matter of fact (I hope you admit it!!!)

that along with the above sentences (which support the existence of avidyA

in sushupti), there exist bhAshya vAkya-s which categorically say that jIva

exists in his svarUpa and is verily the brahman which I should say are in

consonance with shruti too :-)) If we study these bhAshya vAkya-s

carefully under the guidance of knowers of traditions (saMpradAyavit),

there is no doubt that we can come to the conclusion that avidyA, which is

the cause for the division or distinctions of Jiva & brahman, does not

exist in sushupti. For that matter, even if we recall to our mind the

*experience* of deep sleep state, I think there is no valid proof to infer

that there is something called avidyA in sushupti. Because, as we know,

there in sushupti, does not occur any experience whatsoever of avidyA to

us. The reason is that since adhyAsa (misconception) itself is avidyA

(reference vide adhyAsa bhAshya of shankara) which is the subjective defect

of antaHkaraNa (mind), and the mind & other upAdhi-s donot exist in

sushupti, there is no room whatsoever for us to assume that there is avidyA

of the nature of mithyAjnAna in our deep sleep state.

 

Then naturally question arises, which is that avidyA which shankara has

accepted to exist in sushupti in those bhAshya vAkya-s quoted by you??!!!

And again, how come the jIva who has merged in brahman in sushupti wakes up

again with his/her individuality ??!!! Shankara himself clarifies all

these points beyond any doubt in sUtra bhAshya / kArikA bhAshya with

different perspectives...

 

However, to this effect, I know, my mere observations would not be enough

here & I've to give appropriate references from shankara bhAshya....That I

shall try to do this week end....But for this, I need special permission

from my ever demanding wife and kids who are always standing on their toes

at week ends for family outings & shopping !!! :-)))

 

saMsAra ghOra gahana jagadeesha rakshA....

 

Hari Hari Hari Bol!!!

bhaskar

[Guest guest]

advaitin , bhaskar.yr wrote:

>

> 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.

>

> praNAms Sri Sampat prabhuji

> Hare Krishna

>

> Thanks onceagain for bringing sUtra bhAshya vAkya for proving the

existence of avidyA in sushupti. But it is a matter of fact (I hope

you admit it!!!) that along with the above sentences (which support

the existence of avidyA in sushupti), there exist bhAshya vAkya-s

which categorically say that jIva exists in his svarUpa and is verily

the brahman which I should say are in consonance with shruti too :-))

If we study these bhAshya vAkya-s carefully under the guidance of

knowers of traditions (saMpradAyavit), there is no doubt that we can

come to the conclusion that avidyA, which is the cause for the

division or distinctions of Jiva & brahman, does not exist in

sushupti. For that matter, even if we recall to our mind the

*experience* of deep sleep state, I think there is no valid proof to

infer that there is something called avidyA in sushupti. Because, as

we know, there in sushupti, does not occur any experience whatsoever

of avidyA to us. The reason is that since adhyAsa (misconception)

itself is avidyA (reference vide adhyAsa bhAshya of shankara) which is

the subjective defect of antaHkaraNa (mind), and the mind & other

upAdhi-s donot exist in sushupti, there is no room whatsoever for us

to assume that there is **avidyA of the nature of mithyAjnAna** in our

deep sleep state.

>

> Then naturally question arises, which is that avidyA which shankara has

> accepted to exist in sushupti in those bhAshya vAkya-s quoted by

you??!!!

> And again, how come the jIva who has merged in brahman in sushupti

wakes up

> again with his/her individuality ??!!! Shankara himself clarifies all

> these points beyond any doubt in sUtra bhAshya / kArikA bhAshya with

> different perspectives...

 

 

## namaskAraH SrI bhaskar mahASaya,

 

IMHO, the only perfect answer to all your questions should be that by

SrI Sankara in the same sUtra that I quoted recently:

 

SrI Sankara says,

 

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 " ~~}}

 

 

 

mahASaya, I really believe that this potential vibhAga shakti must be

" anirvachanIya " .

 

And I have another small contention regarding the " knowledge " that

exists during suSupti.

 

In UpadeSa sahasri, the absolute knowledge is said to exist during

suSupti. Whereas SrI vidyAraNya says in his Magnum Opus, vEdanta

panchadaSi,

 

5. A person awaking from deep sleep *consciously remembers* his lack

of perception during that state. Remembrance consists of objects

experienced earlier. It is therefore clear that even in deep sleep

*want of knowledge* is perceived. (As quoted by SrI vinAyaka ji).

 

IMHO, this " want of knowledge " signifies the potential avidyA.

 

One thing I want to make very clear is, I would never contend that the

" Want of Knowledge " signifies vikshepa shakti(active form of avidyA).

But it may signify the potential avidyA existing during deep sleep.

 

And I opine, it is owing to this want of knowledge alone that the

unreal is being superimposed on the real.

And this " want of knowledge " is established(to exist in deep sleep)

from the jIva's experience of multiplicity as soon as he awakes from

suSupti.

 

Neither in the Waking state of 'ajnAni', nor in any of the three

states of 'jnAni' is such a want of knowledge perceived!

Because, the waking state of 'ajnAni', is that of a " Knower " . And all

the 3 states of 'jnAni' are " Beyond knowledge " states. Neither of them

are in want of knowledge.

 

And this " want of knowledge " must be due to the AvaraNa Sakti. I feel,

SrI Sankara used the phrase, " Potential power of distinction " instead

of AvaraNa Sakti because, AvaraNa Sakti seems to be a misnomer as, it

is only on account of the presence of a second thing that it can veil

the real substratum.

 

Can anyone prove to us that the semi-darkness can veil the rope

without the notion of snake existing in the Mind of the beholder?

 

Firstly, it is called as " Semi-darkness " only because it is able to

create such a situation wherein we are able to superimpose the second

thing on the real substratum. Instead, " Semi-luminousness " could be a

right term.

 

In this Semi-luminousness, a person sees a snake superimposed on the

rope, which can produce exactly the same amount of fear as a real

snake could do. What is the reason for such an unreal snake to come

into " Direct Contact " with the Senses of the beholder if the

semi-luminousness obstructs the perception?

 

If there was no notion of snake in the Mind of the seer, he would see

the rope, as it were in the same way as he sees the snake(if

superimposed). Thus, it is only the presence of a second thing that

conceals the true nature of Brahman and causes tAdAtmya.

 

In a Deep Sleep scenario, the rope is perceived(although in

semi-luminousness) without any obstruction(since the Mind is

obliterated). And in a scenario of Atma sAkSAtkAra, the rope is

perceived(in full light) without any obstruction(since the Mind is

obliterated).

 

As far as the Perception is concerned, it remains unobstructed in both

cases just as the snake/rope is perceived equally clear in both

semi-luminousness and complete luminousness.

 

 

 

The reason is that since adhyAsa (misconception) itself is avidyA

(reference vide adhyAsa bhAshya of shankara) which is the subjective

defect of antaHkaraNa (mind), and the mind & other upAdhi-s donot

exist in sushupti, there is no room whatsoever for us to assume that

there is **avidyA of the nature of mithyAjnAna** in our deep sleep state.

[uNQUOTE]

 

mahASaya,

Hereby I also wanted to bring into your kind notice, a point that

adhyAsa is not entirely a defect of antaHkaraNa, but it presumes the

existence of potential avidyA which is the causal form of Mind.

And this causal form can be rooted out completely only by means of

" vidyA " .

 

Please pardon me for if I have done any mistakes above and kindly

correct them.

 

!! SrI Adi SankarArpaNamastu !!

[Guest guest]

my balaguruji :

 

Answer these simPle questions in layman's language, pl ?

 

1) Does *AVIDYAAVRITT* exist in Deep sleep ? ( sushupti)

 

2) Is 'avidyaa' not an upadhi ( limitation) of Mind ?

 

3) Does mind exist in Deep sleep ?

 

O.k. now proceed further ....

 

in Tattwabodha which i am now reading on the recommendation of my

guru maharani Smt. Lakshmiji verse 16 says

 

Tattvabodha - 16

 

Athaha Sushupthiavasthaa Kaa?

 

What is Sushupthi Avashta?

 

Aham Kimapi na jaanaami Sukkhaenamaya Nidranubhuyatha

Ithi Sushupthi Avasthaa

KaaranaSareerabimaani Atham Prajna Ithyuchathae

 

The state in which one does not do anything, in which there is only

bliss during the sleep is the deep sleep state. The Self that

identifies with the causal body is called Prajna

 

so , there is 'Bliss' in deep sleep state , right ? Is cosciousness

present in deep sleep is the next question ? So, if there

is 'consciousness ' and 'bliss' prsent during deep sleep , can there

be 'avidyaa' ?

 

so, balaguruji, in Prashna upanishad , the fourth question is :

 

" do elements in Human being actually sleep? which are awake at that

time (while sleeping) "

 

So , how is bliss experienced in deep sleep ?

 

Thank you , Sampath, pl keep it simple !

 

love and regards

 

 

 

 

 

 

In advaitin , " paramahamsavivekananda "

<paramahamsavivekananda wrote:

>

>

[Guest guest]

Namaste Dr. Shaym-ji.

 

Your post # 37354.

 

Sorry for the delay. I was off net the last couple of days due to a

very compelling situation at work.

 

Immense thanks for your personal concern about my sleep apnea. I am

really moved. I will definitely follow your advice.

 

About the rest of the message, I should say, you have misread me. My

friend is an accomplished, well-read Vedantin, who admires Bh.

Ramana, Nisargadatta Maharaj et al and is fully aware of the vedantic

process of enquiry into the fundamental question " Who am I? " .

 

As Michael recently pointed out here, he just thinks that `bliiss' is

too exaggerated a word to describe the happiness of sleep. Besides,

he thinks that the happiness in sleep is due to physical relaxation

and rest. That is all. He doesn't have any disagreements with the

basic tenets of Vedanta.

 

The sodium pentothal knock-out you described in your post is a double-

edged knife. It can cut either way. Let us compare it with deep

sleep. In both, there is a total absence of vikshepa and BMI

including ego. But sleep has happiness, which is not evident in the

pentothal experience. If it is contended that happiness in sleep

occurs due to the temporary obliteration of BMI/ego and merger with

Brahman, then there should be happiness in anaesthesia too where

again BMI/ego are totally absent – a condition which should result in

merger with Brahman. Since no happiness is experienced in

anaesthesia, we have to look for a different explanation for the

happiness in deep sleep.

 

That reason could only be the removal of tiredness through rest and

relaxation, as my friend very convincingly argues. In anaesthesia,

there is no removal of tiredness. In fact, anaesthetics cause

tiredness. This applies to soporifics too.

 

PraNAms.

 

Madathil Nair

[Guest guest]

Namaste Shri Bhaskar-ji.

 

Your post # 37357.

 

I am very happy that our view-points have converged more than ever

before.

 

Now to address the discordant notes.

 

I accept the models granted by shruti mAtA. My only concern was that

we were perhaps losing sight of the goal in our preoccupation with

the details of the models.

 

Just because my friend explains the happiness of deep sleep on rest

and relaxation, please don't dub him a materialist. He is a well-

read vedantin par excellence and can deal with the subtleties of

advaita with amazing ease.

 

About the vedic comparison of deep sleep with mokSa, well, Shri

Sampat-ji has already given his scholarly opinion. Michael-ji's

recent quotes from BSB also clarify. What can then a non-scholar

like me add?

 

PraNAms.

 

Madathil Nair

[Guest guest]

advaitin , " bhagini_niveditaa "

<bhagini_niveditaa wrote:

 

mAtA praNAmaH,

 

> Answer these simPle questions in layman's language, pl ?

> 1) Does *AVIDYAAVRITT* exist in Deep sleep ? ( sushupti)

 

My Reply: chittavritti doesn't exist but avidyAvritti exists.

 

 

> 2) Is 'avidyaa' not an upadhi ( limitation) of Mind ?

 

My Reply: Mind itself is a product of avidyA.

chitta vritti nirOdaH alone cannot be mOksha. The mUlAvidya has to be

overcome through vidyA which alone is the Absolute (no)state. All

other states, how lofty them may appear, are but phenomenal!

 

> 3) Does mind exist in Deep sleep ?

 

My Reply: There is no " Subject " in suSupti. But the " Cause " for the

Subject-Object projection, remains.

 

 

 

> so , there is 'Bliss' in deep sleep state , right ?

 

My Reply: Yes.

 

>>Is cosciousness present in deep sleep is the next question ?

 

My Reply: This cannot be answered. However beautiful our arguments may

be, everything depends on inference alone which makes us conclude

saying, " Either the Consciousness is Void or Negative in Deep Sleep

state " . But the Pure Consciousness cannot be obliterated by any means.

So it remains as it is !

 

>> So, if there is 'consciousness ' and 'bliss' prsent during deep

sleep , can there be 'avidyaa' ?

 

My Reply: From which stand point is this question asked? If it is from

the absolute standpoint, avidyA never exists. If it is from the

relative standpoint, avidyA exists in all the three states.

 

The moot point here is, " Does the jIva enter absoluteness during deep

sleep state? If so, why does he come back to the phenomenal world? " .

The funniest thing is, the one who has entered suSupti, himself admits

that he has experienced absolute nothingness and absolute happiness

and that again he is suffering after returning from such a pompous state!

 

> so, balaguruji, in Prashna upanishad , the fourth question is :

>

> " do elements in Human being actually sleep? which are awake at that

> time (while sleeping) " So , how is bliss experienced in deep sleep?

 

My Reply: It is owing to the comparison with waking and dream states

that we call deep sleep as Anandamaya. For a jnAni, all/no state(s)

are/is Anandamaya.

 

 

P.S: Kindly correct me if I went wrong somewhere above.

 

 

!! SrI Adi SankarArpaNamastu !!

[Guest guest]

--- paramahamsavivekananda

<paramahamsavivekananda wrote:

 

Shree Paramahamsavivekanandaji - My praNAms.

 

I appreciate all your answers for the questions posed.

If I may comment;

 

> My Reply: Mind itself is a product of avidyA.

> chitta vritti nirOdaH alone cannot be mOksha. The

> mUlAvidya has to be

> overcome through vidyA which alone is the Absolute

> (no)state. All

> other states, how lofty them may appear, are but

> phenomenal!

 

I would say - the notional mind is the product of

avidya. The object mind remains after realization - to

answer these questions beautifully! Although from the

absolute point, the question of mind is mute. ‘Sa

kaamayata’, ‘tad aikshata’ - is the mind of Iswara at

the macro level - without of course any avidya, but

with power of maaya.

 

> > so , there is 'Bliss' in deep sleep state , right

> ?

>

> My Reply: Yes.

 

Yes, we already come to the level of 'experience' to

say yes there is 'bliss'. It is implied that or one

can think of a 'mind' experiencing, but not that

instrumental mind, that is capable of recognizing that

'knowledge' of that experience. One can say that the

mind in a very subtle form; if one wants to say it –

in order to experience ‘deep sleep state’ and

consider that experience as real. Or one can also

say that it is only a inferential knowledge, that the

mind recognizes when it recognizes its absence, like

one recognized the missing 18min of Nixon tape,

recognition of its absence when it is awake.

 

I give a simple example in my class. My wife left a

plate of laddu in the room where I was studying. When

she returned, the laddu was missing in the plate. No

one else appeared to have come and gone and she

naturally INFERS that I eat that laddu. That is called

inferential laddu-eating.

 

But the inferential laddu may fill the inferential

stomach but not my real stomach! If I have eaten that

laddu, I must have enjoyed it (since all the laddu

disappeared), and I have experiential laddu in my

stomach and I am full and contended. The point is

inferential bliss is different from experiential

bliss. That is an inference we can reach!

 

Hence it is said that the witnessing agent remains

even in deep sleep state - granted that even that is

inference. But the fact remains that there is

'happiness' in sleep, since no body wants to get up

from bed, particularly on Monday mornings.

 

> The moot point here is, " Does the jIva enter

> absoluteness during deep

> sleep state? If so, why does he come back to the

> phenomenal world? " .

> The funniest thing is, the one who has entered

> suSupti, himself admits

> that he has experienced absolute nothingness and

> absolute happiness

> and that again he is suffering after returning from

> such a pompous state!

 

Actually the most moot point is no jiiva has to enter

absoluteness or Brahman. Jiiva is not different from

Brahman all the time, even in the waking and dream

state, not only in the deep sleep state. There is

nothing to enter, nothing to merge at any time in any

state; period.

 

But there is a lack of knowledge on the part of jiiva

that he is Brahman - that lack of knowledge (avidya)

is inferred based on the fact that he operates that he

is different from Brahman.

 

The presence of plurality is there in the waking and

dream states and its absence in the deep sleep state -

this we call it as aavaraNa shakti - even this shakti

is only notional since we SEEMS to have it, we call it

so. Krinshna calls the same as his maaya shakti–

pasyam me yogamaiswaram – See my glory Arujuna – look

at my vibhuuti projected so beautifully everywhere.

Hence it is not aavaraNa shakti but his yoga maaya.

But for the ignorant who does not recognize his glory,

it is aavaraNa shakti until and as long as he does not

recognize his power of projection!

 

The experience of the absence of plurality or duality

is 'trouble free' sleep and we call it as aananda

since we do not know the absolute ananda - that is

where there is no knowledge of that non-duality in

spite of duality or non-duality.

 

Please there is never a time jiiva merges with Brahman

or withdraws from Brahman. Any merger or non-merger is

only from the point of jiiva who thinks he needs to

merge. I think all paramahamsaas have emphasized this

point, including the current one.

 

 

Hari Om!

Sadananda

[Guest guest]

pranams to all

 

The three states and Locus of ignorance

 

 

The three states of Jagrat-waking, swapna-dream, and sushupti-sleep,

do not co-exist. The Atma, which is the Turiya, transcends the three

states, co-existing with each of the three states, but remains

unaffected and independent as the witness.

 

" There are three states of experience of the Jiva, namely, the

waking, the dream and the deep sleep, corresponding to the three

Gunas or modes of nature, namely Sattva, rajas and Tamas

respectively. Nothing else exists apart from that Infinite called

Turiya, the fourth which is the eternal witness of the waking state

and the ego identifying itself with it and the gross body (And

appearing as the intellectual sheath) enjoying gross things by means

of instruments of cognition such as sense organs; of the dream state

and the ego identifying itself with it and the subtle body (and

appearing as the intellectual sheath) enjoying the subject, object

and their relationship created by the jiva from the mind stuff and

illuminated by the effulgence of the Self and of the state of deep

sleep sunk in which the ego remains dormant as the sheath of bliss or

casual body, experiencing ignorance and bliss " .