Sleep as a State of Consciousness in Advaita Vedānta

6. Sleep in Modern Advaita

6 Sleep in Modern Advaita I The discussion of the phenomenon of deep sleep takes on a new texture in modern Advaita. This is so on account of the fact that while the literature of premodern Advaita combines both intellectual and mystical elements almost inextricably, and often in the same exponent of the tradition, it becomes possible to distinguish between exponents of modern Advaita on the basis of the preponderance of the one or the other. However, although we may now distinguish between an intellectual or academic type of an exponent more clearly from the mystical, one should not assume that the other element is totally absent. In fact the two are arguably combined in almost equal measure in a figure such as Aurobindo (1872– 1950). In the case of the analysis of deep sleep offered by such an academic philosopher as Krishnachandra Bhattacarya (1875–1949) on the one hand and a sagely figure such as Ramaˆa Maharshi (1879–1950) on the other, however, it might be possible to argue that the intellectual element may be considered predominant in the exposition of the former, and the mystical element in the exposition of the latter. One might also use this occasion to distinguish between an academic 99 100 Sleep as a State of Consciousness in Advaita Vedånta philosopher such as Krishnachandra Bhattacarya and an intellectual philosopher such as Aurobindo, without implying that the former lacked the quality of an intellectual or the latter the potential of being an academic. The difference is vocational more than anything else. The foregoing discussion implies that in discussing deep sleep in modern Advaita we possess a unique kind of source material hitherto not available to us—namely, the firsthand account of what an Advaitic mystic such as Ramaˆa Maharshi has to say about it. It is true that primary material of this kind has not been altogether lacking, and some sections of the Upaniƒads actually seem to come quite close to offering accounts of firsthand experience. Nevertheless I think it might still be permissible to maintain that the amount and clarity in which it is now available, as in the case of a modern mystic like Ramaˆa or Aurobindo, far exceeds anything comparable from ancient or even medieval times. With these initial observations one might then proceed to review the role of the state of deep sleep in modern Advaita. These initial observations also seem to indicate a natural order in the way such a review might be presented. One could begin with the analysis of deep sleep offered by the academic philosopher Krishnachandra Bhattacharya, followed by that of the intellectual mystic Aurobindo. One could conclude with an analysis of deep sleep in Advaita as offered by Ramaˆa Maharshi. II In order to present the thought of Krishnachandra Bhattacharya (1875–1949),1 a major modern Advaita thinker,2 on the philosophical significance of deep sleep, it might be helpful to begin by identifying the main strands in this connection as found in Upani∑adic and classical Advaita as follows: (1) In the Upaniƒads, when the search for the Self takes an inward turn, each state of consciousness is said to correspond to a certain concept of self, ultimately leading to the identification of the Self or åtman.3 101 Sleep in Modern Advaita (2) The presence of such an abiding Self is identified not merely in the states of consciousness experienced in the course of one life usually as waking, dreaming, and deep sleep but also in the passage from one life to another. Thus the Chåndogya Upaniƒad (VIII. 7–12) “affirms the doctrine that that which remains constant in all the vicissitudes of life viz., of waking, dream and sleep, death, rebirth and deliverance is the persisting spirit.”4 It is significant therefore, that the states of waking, dreaming, and deep sleep are connected with the sth¶la, s¶kƒma, and kåra£a ßår¥ra, the process of transmigration is connected with the concept of a li‰ga-ßar¥ra and just as the Self, as connected with the three states of consciousness is described successively as vaißvånara, taijasa, and pråjña in the M壿¶kya Upaniƒad, it is described in the context of experiencing death, rebirth, and deliverance as j¥va. (3) The emphasis on the Self is important, and consequently...