Following verses are part of Shri. Shankarabhagavadpada's Prakarana grantha Sarva Vedanta Siddhantha Sara Sangraha
(English translation by Swami Tattwananda , Sri Ramakrishna Advaita Ashrama)
इति आनन्द-समुत्कर्षः प्रबुद्धेषु प्रदृश्यते समष्टेः च व्यष्टेः अपि उभयोः वन-वृक्षवत्…वस्तुतः जात्येकत्वेन अभेदः एव न उ भेदः तथा ईश-प्राज्ञयोः अपि अभेदः एव ज्ञातव्यः।
Prājña is compact of bliss, for such is the immediate experience of every one upon waking up. It has been said that what the trees are in relation to the forest, that the individual is in relation to the group. Therefore, in the stage of deep sleep, the individual aspect of avidyā does not materially differ from its collective aspect. That is why Īśvara and Prājña should not be regarded as altogether different; for, there is no real difference between them.(326)
उपाध्योः अभिन्नत्वे सति तद्-विशिष्टयोः भेदः क्व तरङ्गाब्ध्योः एकी-भावे प्रतिबिम्बयोः कः भेदः।
In as much as avidyā in its collective aspect is not different from avidyā in its individual aspect, what difference can there be between Īśvara and Prājña? When the waves and the sea are one, what difference can we find in their reflections?(327)
कारणम् वपुः अपि स्व-रूपाच्छादकत्वेन आनन्द-प्रचुरत्वतः आनन्दमयः कोशः इति ईर्यते।
The causal body of Prājña is also known as the ānandamaya-kośa for it envelops Prājña like a kośa or sheath, and at the same time it is also characterised by ānanda or plenitude of bliss.(323)
अस्य एकाज्ञान-भासकत्वेन प्राज्ञत्वम् सम्मतम् अस्य व्यष्टेः निकृष्टत्वेन अनेकाज्ञान-भासकम् न।
It is known as ‘prājña’ because it illumines the sheath of avidyā in relation to each individual self. But Prājña is incapable of lifting the collective aspect of avidyā.(322)
अज्ञान-तद्-अवच्छिन्नाभासयोः उभयोः अपि यद् आधारम् तद् शुद्ध-चैतन्यम् तुर्यम् इति ईर्यते।
Both avidyā and its reflection have pure consciousness as their basis. In relation to the other three levels of consciousness, that pure consciousness is known as the fourth (turya) or the transcendent(328)
The above verses seems to be in conformity with the the school of Shri Satchidanandendra Saraswati.
Despite the experience , that lasts for an extremely short duration, it is no different from the state of Moksha, notwithstanding it is not sustained.
there is still Avidya in deep sleep and soul sees the ignorance of Sukshma Shareera in deep sleep.
Identification of Self with the subtle(sukshma shareera)- known as Taijasa cannot be enjoined with its causal body identification -known as Prajna, so the ignorance in the state of Taijasa is inapplicable during the state of Prajna.
To my knowledge, Advaita scholars acknowledge this grantha
Any ananda(bliss) is that which stems from sat-chit-ananda only.
There is never another ananda apart from it. This is clarified in 15 th chapter of Srimad. Panchadashi.
Vritti ( thought modification) is the dharma(intrinsic in) of the mind . . Only when this mind becomes calm without an iota of agitation it can reflect the bliss(ananda) of sat-chit-ananda in its entirety.This happens to all Jivas during sushupti, when it abides its causal body.
But any karma/impressions as part of causal body is latent thereby it cannot agitate the mind .hence ,whether it is the collective causal body or individual causal body, the bliss experienced is not hampered, so it is infered to be the same.Sustaining it thru Yog or Samadhi, is yet another topic on its own .How can it be a bliss differently assumed from one in turiya . Ekam Eva adviteeyam .Thus It is the same Ananda every where.
Only the experience of sushupti (deep sleep) alone should be taken into consideration before coming back. I infer this, to be the view point Sri satchitananda Saraswati, when He says ... but it is the experience of Moksha or Turiya., as the triad of knower , known and the knowledge seizes at that point.
Deep sleep state is never equal to moksha or Turiya( not similar as stated), although there is a temporary suspension of vrittis during deep sleep , which doesn't mean the dawn of self knowledge,as ignorance still persist as seed , but still the bliss aspect is temporarily experienced thus known as anandamaya kosha.Its not possible to draw parallels bw yoga sutras and Vedanta.
एतस्य (या) दृश्य-धी-वृत्तिः केवली-भाव-भावना परम् बोधैकतावाप्तिः (अस्ति सा) सुप्ति-सुप्तिः इति ईर्यते।
When the object of knowledge, Brahman, whose nature is one of supremely pure consciousness, pervades the whole field of the intellect and all that takes place in it, there is nothing left except the concept of one-ness. That is the deep sleep aspect of deep sleep.(SVSSS 957)
बीजात्मनावस्थितिरेव बुद्धेः ।
सुषुप्तिरेतस्य किल प्रतीतिः
Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form.(Vivekachudamani 121)
Chandhogya Upanishad 6.8.1