This is the first of a four-part article by Acharya Sadananda of Chinmaya Mission Washington (edited by myself) clarifying the nature of the deep-sleep state and addressing a number of problems which frequently cause confusion in seekers.
I wish to express my appreciation to Pujya Sastriji and Shree Subbuji for directing me to the Panchadashi Ch.11, where the deep-sleep aspects are discussed extensively by Shree Vidyaranya. This article is in response to a question posed by a sincere seeker in a private mail. His question focused on the following: Who is the experiencer, knower, and the recollector of the deep-sleep state, when the mind is not there? In essence, who slept well and knows that he slept well and is now recollecting that information when he is awake. This response to the question is based on my understanding of the 11th Chapter, together with a private communication from Shree Sastriji the post to Advaitin by Shree Subbuji.
In searching for answers, I came across the article by Shree Ananda Wood on the topic of Shree Atmananda Krishna Menon’s understanding of the deep sleep state. Given the fact that all descriptions of the deep-sleep state are necessarily from the vantage point of the waking state, we can only rely for analysis on 1) shaastra pramANa and 2) those experiences that are universally common. The problems with Shree Atmanandaji’s interpretation of the deep–sleep state are noted at the end, since there are many people that I see on Facebook, as well as elsewhere, who follow Atmanandaji writings relating to deep sleep state. Continue reading →
I am still in the process of writing my next book on the Mandukya Upanishad and kArikA-s. I have just written the following section on the concept of ‘difference’. Since I posted a query to the Advaitin group, relating to what Swami Paramarthananda had said on the topic, I concluded by sending the completed section to the group. Accordingly, I am also posting this here.
In his commentary on this kArikA (2.34), Shankara touches on the logic of this concept of ‘difference’ and Swami Paramarthananda expands upon this. What, he asks provocatively, is the color of the difference between red and blue? Clearly, it is potentially a very important topic since, if it could be proven logically that the idea of ‘difference’ is incoherent on examination, it would effectively demonstrate the non-dual nature of reality. Numerous post-Shankara philosophers have looked into this and formulated involved arguments. There is extensive material in the post-Shankara texts of brahmasiddhi, iShTasiddhi, tattvashuddhi, khaNDanakhaNDakhAdya and chitsukhI/tattvadIpikA but, having looked at these, they seem too impenetrable to study in detail. (No references are given for these – you really don’t want to read them!) Continue reading →