206. Guno rudhah chiti chidabhaavo nirguna upaadherbhedah.
Translation: The word guna is fixed in the property of awareness. Therefore, the word nirguna means the absence of total awareness. Due to the media the inert energy is differentiated.
Explanation: Shankara stated that the self in the deep sleep is nirguna i.e. not associated with any gunas or qualities. Though the word guna means property of any entity in general through yoga (root meaning), but the word guna is fixed in usage in the properties of awareness only like seeing, enjoying, hearing, fear, courage, generosity etc. The word guna is used in the three qualities i.e. sattvam, rajas and tamas. These three qualities are confined to the properties of awareness only as we see in the chapter of Triguna Vibhaga of the Gita. The property of burning of fire is indicated by the word dharma and not guna. Therefore, the absence of any guna in deep sleep means the absence of all the characteristics of awareness. In conclusion, it means the absence of awareness itself! When the awareness disappeared, the remaining item is only the basic form of awareness which is inert energy lacking all the gunas. Hence, Shankara referred the inert energy only through the word Nirgunam in the deep sleep. Such inert energy is qualitatively one and the same cosmic energy. The inert energy remaining in the deep sleep quantitatively multiplied by infinity becomes the cosmic energy. The cosmic energy being the creator, ruler and destroyer of the world is the greatest or Brahman (Here Brahman is not in the sense of God). Therefore, the self is qualitatively the same Brahman. The difference between the self (Atman) and Brahman (cosmic energy) is only quantitative due to the difference in the media of human body and the cosmos. Thus the difference between Atman and Brahman is only due to their media (Upadhi bheda) as per the explanation of Shankara.
207. Gitakriyaavyayanigrahaat saivaatmaa na bhinnassa iva.
Translation: In the Gita, the control on unnecessary expenditure of inert energy is stressed to attain happiness from the self and this proves that the self is basically inert energy. In the case of Nivrutti, such control is not needed since God, the source of happiness, is different from inert energy.
Explanation: Since the self is limited inert energy only due to the limited human body, its expenditure is to be balanced to enjoy the freshness that can be obtained from the control of self or Atma Yoga. Since awareness is work and since inert energy is a form of work, the expenditure of awareness is the expenditure of inert energy itself. If this expenditure is not controlled, the freshness of the stored inert energy, which is the basic form of awareness or self cannot be obtained. Hence, the Gita says that the expenditure of inert energy through activities during the states of waking and dream must be controlled to enjoy the stored inert energy (Yuktacheshtasya karmasu, Yuktassvapnaavabodhasya, Yogobhavati…). The Gita also says here that the food, which is the source of inert energy, should also be controlled because of the limitations of the efficiency of the digestive system. Otherwise, food being the source of inert energy, could have been recommended for eating without control (Yuktaahaara…). The word Yoga in Pravritti without referring to God means only the control of the extra expenditure of inert energy to enjoy its freshness due to its storage. The word yoga in Nivrutti means the attainment of God in human form like Vasudeva and the happiness attained from Yoga in Nivrutti has no relevance to such expenditure. In fact, in Nivrutti, a lot of expenditure of inert energy is to be done in divine service. Such expenditure has no relevance for happiness since the happiness is derived from God here. But in Pravrutti, the happiness is due to the freshness of stored inert energy only by controlling its unnecessary expenditure. If the self (inert energy which is the basic form of awareness) is a special entity like God, the unnecessary expenditure need not be mentioned in the Yoga of Pravrutti.
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