[Advaita-l] [advaitin] Mandukya bhashya. Ignorance seed in sushupti

[sreenivasa murthy]

 Dear Sri Subramanian,
99% of the members / students of vedanta all over the world 
have agreed that there is avidya in sushupti state. 
When that is the case Whom are you trying to convince?Is it not a waste of time?
You will be doing a great service if you can reveal the teachings of 
Sri Gaudapada and Sri Shankara if you could highlight the teachingswhich are avivAdaH and aviruddhaH.Please think over.With respectful pranams,Sreenivasa Murthy.


    On Tuesday, 27 June, 2023 at 12:46:21 pm IST, V Subrahmanian <v.subrahmanian at gmail.com> wrote:  
 
 In the Bhashyam for the mantra 7: naantaHprajnam, etc. Shankara says: the three states of waking, dream and sleep, that formed the subject matter of the first six mantras, is unreal, apAramArthikam, product of avidya, like the rope-snake, and is of the nature of seed-sprout (seed (cause) = deep sleep, and the sprout (effect) are the waking and dream. Shankara holds all the three, including the sleep state, to be endowed with Avidya (tattva agrahanam): 
तस्यापरमार्थरूपमविद्याकृतं रज्जुसर्पादिसममुक्तं पादत्रयलक्षणं बीजाङ्कुरस्थानीयम् । अथेदानीमबीजात्मकं परमार्थस्वरूपं रज्जुस्थानीयं सर्पादिस्थानीयोक्तस्थानत्रयनिराकरणेनाह — नान्तःप्रज्ञमित्यादिना । 
Contrasting with the three states (which is actually the entire samsara anubhava, the jagat), the Turiya, Chaturtham, is paaramaarthika, akin to the rope, which is taught as negating the snake-like pAda traya. 
In that very bhashya, while the mantra negates the sushupti state: na prajnAnaghanam, Shankara says: the state of sushupti is akin to seed, devoid of discrimination, aviveka svarupa (in the waking and dream the distinctions, vivikta, are perceived but not in deep sleep):   

नप्रज्ञानघनमिति सुषुप्तावस्थाप्रतिषेधः, बीजभावाविवेकस्वरूपत्वात् 
Thus, in the above statements, Shankara accepts avidya in deep sleep.  

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