[Advaita-l] ***UNCHECKED*** Pratyabhijna and avidyA vRttis of suShupti

[Kuntimaddi Sadananda]

Shreeman S.N. Sastri was my mentor and also a senior member of the Advaitin list until he passed away. He made a lot of suggestions in improving my analysis of Vedanta Paribhasha. 
He has written extensive commentary on Narayaneeyam, which was published by Chinmaya Mission. 

Thanks for providing the link to his work on Siddhanta Bindu.

Hari Om!
Sadananda

 

    On Monday, January 1, 2024 at 11:05:01 PM GMT+5:30, Raghav Kumar Dwivedula via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 Yes ji. I actually had just seen the relevant material on Siddhanta Bindu
by Sri SN Sastri on the net @ the Sanskrit documents site.

https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://sanskritdocuments.org/sites/snsastri/siddhanta.pdf&ved=2ahUKEwiZ2v_X-7qDAxX3cWwGHRDKBwwQFnoECBoQAQ&usg=AOvVaw3rgSAwumsGabDm_-WdcCNi

Thanks.
Om




On Sun, 31 Dec, 2023, 9:37 pm H S Chandramouli via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste Raghav Ji,
>
> I have copied below from Sidhanta Bindu - translation by Sri SN Shastri,
> PDF page 58
>
> //  When the jiva is tired after experiencing objects in the two states of
> waking and dream, and when the karma (fruits of past actions) which is the
> cause of these two states is exhausted, the inner organ which is
> characterized by the power to know and has vasanas in it goes into its
> causal state (i.e. it takes the form of nescience which is the causal
> body). This is the state of deep sleep which is the place of rest. Deep
> sleep is the state in which there is awareness of the cause (ignorance)
> alone, as indicated by the recollection (on waking up) in the form ‘I knew
> nothing at all’. In that state, even though there is no knowledge of the
> objects of experience of the waking and dream states,
>
> three modifications of nescience, namely, the witness, happiness, and modal
> ignorance pertaining to that state are accepted as present.
>
> Note. In the deep sleep state the mind is dormant. On waking up one has the
> recollection that he knew nothing. Recollection is possible only of what
> has been previously experienced. It follows therefore that ignorance was
> experienced during sleep. In the waking state any experience or knowledge
> is possible only through a vritti or modification of the mind. In deep
> sleep no vritti of the mind is possible because the mind is dormant. So it
> is concluded that there is a vritti of avidya which is the causal state of
> the mind, through which the ignorance was known during deep sleepWhen the
> jiva is tired after experiencing objects in the two states of waking and
> dream, and when the karma (fruits of past actions) which is the cause of
> these two states is exhausted, the inner organ which is characterized by
> the power to know and has vasanas in it goes into its causal state (i.e. it
> takes the form of nescience which is the causal body). This is the state of
> deep sleep which is the place of rest. Deep sleep is the state in which
> there is awareness of the cause (ignorance) alone, as indicated by the
> recollection (on waking up) in the form ‘I knew nothing at all’. In that
> state, even though there is no knowledge of the objects of experience of
> the waking and dream states,
>
> three modifications of nescience, namely, the witness, happiness, and modal
> ignorance pertaining to that state are accepted as present.
>
> Note. In the deep sleep state the mind is dormant. On waking up one has the
> recollection that he knew nothing. Recollection is possible only of what
> has been previously experienced. It follows therefore that ignorance was
> experienced during sleep. In the waking state any experience or knowledge
> is possible only through a vritti or modification of the mind. In deep
> sleep no vritti of the mind is possible because the mind is dormant. So it
> is concluded that there is a vritti of avidya which is the causal state of
> the mind, through which the ignorance was known during deep sleep When the
> jiva is tired after experiencing objects in the two states of waking and
> dream, and when the karma (fruits of past actions) which is the cause of
> these two states is exhausted, the inner organ which is characterized by
> the power to know and has vasanas in it goes into its causal state (i.e. it
> takes the form of nescience which is the causal body). This is the state of
> deep sleep which is the place of rest. Deep sleep is the state in which
> there is awareness of the cause (ignorance) alone, as indicated by the
> recollection (on waking up) in the form ‘I knew nothing at all’. In that
> state, even though there is no knowledge of the objects of experience of
> the waking and dream states,
>
> three modifications of nescience, namely, the witness, happiness, and modal
> ignorance pertaining to that state are accepted as present.
>
> Note. In the deep sleep state the mind is dormant. On waking up one has the
> recollection that he knew nothing. Recollection is possible only of what
> has been previously experienced. It follows therefore that ignorance was
> experienced during sleep. In the waking state any experience or knowledge
> is possible only through a vritti or modification of the mind. In deep
> sleep no vritti of the mind is possible because the mind is dormant. So it
> is concluded that there is a vritti of avidya which is the causal state of
> the mind, through which the ignorance was known during deep sleep //.
>
> Regards
>
> On Sun, Dec 31, 2023 at 7:51 PM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
> > Thank you for the detailed references. I shall look them up.
> >
> > Om
> >
> > On Sun, 31 Dec, 2023, 7:27 pm H S Chandramouli via Advaita-l, <
> > advaita-l at lists.advaita-vedanta.org> wrote:
> >
> > > Namaste Raghav Ji,
> > >
> > > I need to  search for the references. But offhand I could recollect the
> > > following which you might refer and see if they  are satisfactory.
> > >
> > > Panchapadika vivaranam english translation by Sri PS Shastri, PDF page
> > 216
> > > onwards Book page 198 onwards.
> > >
> > > Vivarana Prameya Samgraha english translation by Prof Suryanarayana
> > Shastri
> > > PDF page 131 Book Page 123 onwards
> > >
> > > If I come across any other references, I will get back to you. I do
> > > remember Vichara Sagara also reflects the same.
> > >
> > > Regards
> > >
> > > On Sun, Dec 31, 2023 at 3:49 PM Raghav Kumar Dwivedula via Advaita-l <
> > > advaita-l at lists.advaita-vedanta.org> wrote:
> > >
> > > > >
> > > > > Namaste Chandramouli ji
> > > >
> > > >  However,
> > > > > since avidyA is the kAraNAvastha for the antahkaraNa, whatever
> > contents
> > > > of
> > > > > the vritti  were registered in avidyA during the bIja avasthA of
> the
> > > > > antahkaraNa is available for the antahkaraNa when it becomes active
> > > > again.
> > > > >
> > > >
> > > > Thank you for the response. Yes that's logical and remarkable. Is
> there
> > > any
> > > > reference along these lines?
> > > >
> > > > >
> > > >
> > > > >
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