2 thoughts on “The point of Self-Enquiry is to go into Sleep Consciously | Jagrat Sushupti | Sri Ramana Maharshi”
Hi Tom,
I’ve heard that non-duality is when the object is known as the subject. The condition “Not-Two” is satisfied because the world is Self. Then creation is the play of the divine.
However, it seems possible that the definition of non-duality in your teaching is entirely different: ajativada. While the definition above INCLUDES the world as Self therefore “one”, your definition might emphasize “one” as ajata (awareness prior to creation) which could be seen as EXCLUDING the world. Is that the case?
Regarding “The point of the self enquiry is to go to sleep consciously”.
There is the story apparently told by Sri Ramana something like: a man asks his attendant for tea, then goes into meditation “without-the-world”, then wakes up a century or so later, the river has changed course, his attendant has long since died. And the first thing he asks is “where is my tea?”. The point is apparently to point out that vasanas remain unchanged in the trance state..
There is a comment in “talks with Ramana” you must be familiar with where Sri Ramana recommends against meditating without the world, although I can’t find this on a quick search.
So why the apparent difference in your recommendation of jagarat sushupti, while apparently Bhagavan has made comments against it ?
Talk 317: M.: Trance is only temporary in its effects. There is happiness so
long as it lasts. After rising from it the old vasanas return. Unless
the vasanas are destroyed in sahaja samadhi (effortless samadhi),
there is no good of trance.
Thank you for your insightful comments and questions. I have written many posts on these very topics and you are welcome to explore tomdas.com and read them. Here are a few of them:
Tom Das 
Hi Tom,
I’ve heard that non-duality is when the object is known as the subject. The condition “Not-Two” is satisfied because the world is Self. Then creation is the play of the divine.
However, it seems possible that the definition of non-duality in your teaching is entirely different: ajativada. While the definition above INCLUDES the world as Self therefore “one”, your definition might emphasize “one” as ajata (awareness prior to creation) which could be seen as EXCLUDING the world. Is that the case?
Regarding “The point of the self enquiry is to go to sleep consciously”.
There is the story apparently told by Sri Ramana something like: a man asks his attendant for tea, then goes into meditation “without-the-world”, then wakes up a century or so later, the river has changed course, his attendant has long since died. And the first thing he asks is “where is my tea?”. The point is apparently to point out that vasanas remain unchanged in the trance state..
There is a comment in “talks with Ramana” you must be familiar with where Sri Ramana recommends against meditating without the world, although I can’t find this on a quick search.
So why the apparent difference in your recommendation of jagarat sushupti, while apparently Bhagavan has made comments against it ?
Talk 317: M.: Trance is only temporary in its effects. There is happiness so
long as it lasts. After rising from it the old vasanas return. Unless
the vasanas are destroyed in sahaja samadhi (effortless samadhi),
there is no good of trance.
Thanks, Roger
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Hi Roger
Thank you for your insightful comments and questions. I have written many posts on these very topics and you are welcome to explore tomdas.com and read them. Here are a few of them:
For Sri Ramana’s teaching on Jagrat Sushupti, see here: https://tomdas.com/2019/04/26/ramana-maharshi-the-method-of-wakeful-sleep-jagrat-sushupti-to-attain-liberation/
For a more detailed explanation of your above queries, see the book The Path of Sri Ramana which explains most of your points. You can find a copy here: https://tomdas.com/2020/07/13/the-path-of-sri-ramana-parts-1-and-2/
For an understanding of Ajata Vada, etc, see here:
To understand the nature of liberation itself, see here:
I hope these are of assistance
Namaste
Tom
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