Tag Archives: deep sleep

Q. 500 Thinking about chidābhāsa

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Q: How can I be sure that the true nature of Brahman is happiness? Also, can Brahman’s nature be happiness if happiness has objective qualities, and Brahman doesn’t?

A: Brahman cannot be described. If it had a property, it would have to ‘not have’ the opposite property. And Brahman is non-dual – there is nothing other than Brahman. All ‘adjectives’ apparently used to describe Brahman are not in fact adjectives in the usual sense. They are ‘pointers’ to help you to understand Brahman intuitively.

Read my answer to Q. 446 – https://www.advaita-vision.org/q-446-satyam-jnanam-anantam-brahma/

Read the 3-part post on the subject beginning https://www.advaita-vision.org/satyam-gyanam-anantam-brahma/

Q: Oftentimes in my inquiry, phrases will pop up that say, ‘I am not thought,’ ‘I am not that which I am aware of,’ ‘I am the awareful witness,’; however, aren’t these phrases simply just contained, and being said by thoughts themself, thus invalidating their truthfulness? – thought is not awareness, thought is thought.

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Q.498 Brahman and Appearance

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Q: How can we be sure that Brahman is transcendent of the level of appearance? How can we rule out the possibility that it is imperceptible due to the limitations of our mind? Could Brahman be similar to that of a higher dimensional being that is non accessible to human minds, but able to be perceived on higher levels of reality? And wouldn’t this then invalidate claims of it being infinite and eternal, given that these are constructs built on the idea that Brahman is non-phenomenal?

Also, how can we make the connection between ishvara (creator), and sakshi (awareful witness)? Are they both referring to the same being? I am confused.

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The Mind and its Death

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(K3.31 – K.32) Everything that we perceive, we perceive through the senses; everything that we ‘know’, we know through the mind. Consciousness functions through the mind – the concept known as chidAbhAsa, explained in Appendix 3. When the mind is inactive – for example, in deep sleep or under anesthetic – we are conscious of nothing. It is the mind that effectively imposes duality on the non-dual. We see the forms and, by naming them, it is as if we create separate things where there is really only brahman. Once this apparent duality is imposed, all of the negative emotions of desire, fear, attachment, anger and the rest follow. It is the mistaking of the really non-dual as dual that brings into existence all of our problems, which Advaita summarizes as saMsAra.

Having recognized that it is the mind that is the effective source of our problems, it is only natural to conclude that, by somehow ‘getting rid of’ the mind, we will solve those problems. This is the concept called manonAsha, which found favor with Ramana Maharshi in particular, who is claimed to have stated that this should be the aim of the seeker. (manas refers to mind in general; nAsha means loss, destruction, annihilation, death.) Once we have ‘destroyed the mind’, it is said, there will be no more duality.

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Consciousness – Not such a Hard Problem (2 of 2)

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Read Part 1

Without Consciousness, nothing can be known. But Consciousness itself cannot be an object of knowledge, just as in a totally dark room, a torch may illuminate everything but itself. Knowing requires both knower and known. For Consciousness to be known, it would have to be a knowable object but it is the knowing subject. We ‘know’ Consciousness because we are Consciousness. Consciousness is our true nature. The ultimate observer (which is who you essentially are) is simply not amenable to any type of objective investigation: who could there be beyond the ultimate observer to do the investigating?

Numerous attempts have been made to define Consciousness. Most seem to revolve around the assumption that a person’s behaviour indicates its presence or absence. It is argued that consciousness is present during the waking and dream states but not in deep-sleep or under anaesthesia, for example. But this is again to confuse Consciousness and awareness. When we awake from a deep-sleep, we are able to state with confidence that we were ‘aware of nothing’. This is a positive statement – there were no gross objects, emotions or thoughts present for us to perceive. Continue reading →

The Chrysalis (Part 3)

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Read Part 2

The sheath-related verses in the Panchadashi occur in Chapter 1:

  1. The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
  2. The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
  3. The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
  4. The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
  5. By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.

(These are from the translation by Swami Swahananda.) Continue reading →

Q.442 Witnessing and the Self

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Q: Seeing-feeling that ‘I’ am not this body (aggregate of cells) and not this external world (job, house, possessions) is much easier for me than seeing that I am not this mind (thoughts, memories, personal history, feelings). The body seems like a suit of clothes, and the external world like a bunch of random stuff. But the mind seems real. At a deep level, I identify with it, feel I am it.

It’s hard to see mental ‘arisings’, particularly those that have strong emotional resonance, as impersonal objects. It feels like my internal, mental life is the ‘real’ me.

A: If you are the mind, what happens to you in the deep sleep state?

Q: I’ve been on the direct path for a few months, limiting the scope of ‘what I know’ to what I directly experience. Speaking from that point of view, I have no clue what happens to ‘me’ in deep sleep. I don’t even know there is such a state as deep sleep, because I have no memory of having experienced it.

A: Presumably there is elapsed time between waking/dream periods. Since you have no experience or knowledge of it, do you think the Self ceases to exist during that period? Continue reading →

States of Consciousness – 2, 3, 4 and 1/2?

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Okay, here is your starter for 10 – your time starts now! (If you’re not familiar with this phrase, it relates to the quiz show ‘University challenge’, which was on British television for many years.)

The question is: how many states of consciousness are there?

I can almost see your mind tripping up and reading that question again. Surely, you will say, there are three states of consciousness – waking, dreaming and deep sleep. What can I possibly mean by querying this? Well, actually, depending upon how you answer this question, the number of states of consciousness could be two, three or five (or 4 ½) or you could argue that the very question is misconceived!

It is true that most of the scriptures refer to 3 states. If you have read my book ‘A-U-M: Awakening to Reality’, you will know that it refers to jAgrat, svapna and suShupti. These three states are mithyA and the reality underlying them is called turIya. In the tattva bodha (attributed to Shankara), the question is asked: avasthAtrayaM kim? – What are the three states? Admittedly, this is a somewhat leading question but the answer is given: jAgratsvapnasuShuptyavasthAH – they are the waking, dream and deep sleep states. And it goes on to explain each in turn. Continue reading →

Ramana on the deep-sleep state

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SInce some of the participants in discussions at this site respect the words of Ramana Maharshi above those of most other sources, I thought the following might be instructive for the present topic of the deep-sleep state.

from “Maha Yoga Or The Upanishadic Lore In The Light Of The Teachings Of Bhagavan Sri Ramana” by “Who”, SRI RAMANASRAMAM, Tiruvannamalai, 2002

The State of Deliverance is egoless. So is deep sleep. So it would seem as if one can become free by merely going to sleep. But it is not so. No one becomes free by going to sleep. When he awakes he finds himself as much in bondage as ever before. We have seen that even the Yogi, when he comes out of his trance, called Samadhi, is in the same predicament. The question is: “Why does not the sleeper, who becomes egoless in sleep, stay egoless? Why does the ego revive again on waking?”

Before we consider the answer, we may notice another feature of sleep, which we find from Revelation. Not only is sleep not the gateway to Deliverance; it is also an obstacle to It. We shall see later on that if the seeker of the Self falls asleep while engaged in the Quest, he has to begin over again on waking. Only if he keeps wide awake all the time, and persists actively in the Quest till the Revelation of the Self takes place, does he become free from bondage. We find this indicated in the third part of the Taittiriya Upanishad, where we are told that Bhrigu, who received his teaching from his father, Varuna, obtained Experience of the real Self – therein named Bliss, Ananda – straightaway from the sheath of the intellect; he did not shed that sheath and become lost in the sheath of bliss – the Anandamaya – which would have meant falling asleep. This last sheath – the causal body – is not separately transcended, but only along with the sheath of intelligence. Continue reading →

Deep Sleep in Direct Path

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Four years, four weeks and a fortnight ago exactly to this day, we discussed Deep sleep in these columns.

As we know, the traditional Vedanta (TV) following mANDUkya upanishad and Gaudapada’s kAkrikA, considers Deep sleep as one of the three states that plays on the substratum of turIya (the Fourth). Even amongst the TV people, there are schools that hold that prAjnya is no different from turIya. Swami Ishwarananda of RK Mission, Kerala produced a short monograph expounding this theory supported by Upanishadic quotes. I presented those arguments in a three part series of posts here, here and here.   The followers of Swami Satchidanandendra Saraswati of Holenarsapur too support this contention.

Atmananda Krishna Menon (1883 – 1959) who propagated the “Direct Path” (DP) approach of Self-Inquiry too taught that Deep sleep itself was Pure Consciousness knowing Itself as Itself. The actual experience of Consciousness experiencing Itself in Deep sleep cannot be known or conceptualized by the awake state mind.

The Consciousness knows Itself by being Itself and another name for that is Happiness. Happiness here does not mean any state of excitement or arousal. It is simply the absence of ‘unhappiness.’ In other words there exists during Deep sleep neither a sense of lack nor any desire. It is not a state triggered by or obtained through the contact of the sensory systems. It is acausal. Continue reading →

avastha-s and prakriyA-s

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One may be motivated to find out the Ultimate Truth by reasons of either epistemological curiosity or soteriological aspiration. If it is the latter, s/he would obviously go by the guru vAkya or shruti vAkya (instruction of a teacher or a canonical text). From an epistemological perspective, however, our ancient Seers and Sages used essentially two approaches in imparting whatever they found to be the supreme unquestionable “really real” ultimate ‘Thing’ for which they did not even give a name. They referred to It simply as “That” but declared It to be ‘ekameva advitIyaM‘(one only without a second). Thus did the a-dvaita (not-two) philosophy was born and ‘brahman ‘ became an indicator word for That, whatever ‘That’ is or, inexplicably, is not. Continue reading →