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According to the vision of 峁氠梗is or sages, every living being has four states. They are J膩grat (waking state), Svapna (dream), Su峁�upti (profound sleep) and 罢耻谤墨测补 (the fourth state of the soul, i.e. oneness with Brahman in different degrees). The hermits and sages have said about the four states of soul as given below:鈥�

闯腻驳谤补迟.

In this state the individual soul is awake. The five organs of senses, the five organs of activity and the four inner organs of the living being will be active, when the soul is awake. In this state he enjoys the outer world through the five senses. That is, he sees with the eyes, hears with the ears, tastes with tongue, smells with the nose and feels with the skin. Every man thinks that his understanding through the senses is real. It is the individual soul which is responsible for this understanding. But it is difficult to say whether these perceptions through the senses are real or unreal. A hermit says as follows:鈥�"An individual soul travels from J膩grat to Svapna and from Svapna to J膩grat as a fish which goes from one shore to the other without touching anything. For an individual soul the state of j膩grat is only one of the four states. So we cannot give the verdict that the state of J膩grat alone is real and all the rest are unreal." The individual soul which is in the state of J膩grat enjoys the outer world and so it is 'bahi岣�praj帽a' (external鈥攌nowing). In this state the individual soul enjoys the external world with the seven organs and the nineteen faces. The seven organs are, the two eyes, head, soul, body, urinal bladder and the legs. The nineteen faces are the five senses, the five organs of activity, the five life-breaths and the four inner organs of mind, intellect, egoism and will. The individual soul in the state of J膩grat enjoys the external world with these organs and faces. The soul in this state is called '痴补颈艣惫腻苍补谤补'. This state is experienced by all the human beings of the world and so it is called 痴补颈艣惫腻苍补谤补s* (B峁沨ad膩ra峁噛aka, M膩峁囜笉奴kyopani峁�ad).

Svapna (dream).

The second state of the individual soul, is svapna (dream). He who indulges in dream, forgets everything he had experienced in the state of J膩grat and creating new worlds he enjoys them. While the five organs of senses and the five organs of activity of the dreamer take rest, the four inner organs of citta (will) 础丑补峁卥腻谤补 (egoism) Buddhi (reason) and manas (Mind) will be working. See what the author of 鲍辫补苍颈峁�a诲 says. "The dreamer separates his self from the wide universe and creates his own radiance by his own radiance. The light of the self is the light for the dreamer. That man creates a chariot or an assemblage of chariots or roads where there is no chariot or an assemblage of chariots or a road; joy, delight or extreme delight where there is no joy or delight or extreme delight; ponds, wells and rivers where there are no ponds, wells and rivers. A dreamer is a Lord; the state of the dream is the state of activity." Another hermit says as follows about the state of dream:鈥�"The dreaming individual soul which sees again things which were seen here and there, hears again things which were heard here and there, enjoys again things which were enjoyed in places far and near, is really enjoying greatness. He sees things seen and not seen, heard and not heard enjoyed and not enjoyed. The dreamer, like a King who travels with his train throughout his country, as he pleases, plays by getting in and out of his own body, and enjoys lofty experiences, and so he is happier than he who eats alone and enjoys his food. The individual soul in its state of dream is called the Taijasa (the radiant) because he illuminates himself by his own radiance. In this state the individual soul does not touch anything and so it is sinless.**

厂耻峁�u辫迟颈.

The third state of the individual soul is su峁�upti (profound sleep). The soul alone is active in this state. In su峁�upti the individual soul desires for nothing and does not indulge in dream. In this state the individual soul does not think that the soul and the body are two. So it is unitary. The sleeper is called '笔谤腻箩帽补' also. The individual soul which is in the state of sleep, completely severs its connection with the organs of senses, the organs of action, mind, the 笔谤腻峁嘺尘补测补办辞艣补 (the chest of the life-breaths), the manomaya ko艣a (the cask of mind) and Vij帽膩namaya Ko艣a, the chest of knowledge orunderstanding. The mind, the sense organs, 厂奴办峁�m补艣补谤墨谤补 (the suble body) and the actions are the items which could abandon the connection with j墨v腻迟尘腻 (individual soul). In sleep the j墨v腻迟尘腻 separating all its connections, for the time being, with these items absorbs itself in the Brahman. See what the author of the 鲍辫补苍颈峁�a诲 says about the state of Su峁�upti (Sleep).***As an eagle folds its wings and falls down weary and tired, after flying round in the air for a long time, the individual soul, avoiding all desires and having no dreams, takes rest. The soul sleeps in the 苍腻岣嵞�, with seventytwo thousand branches called 'hita', like a child or a King or Brahman. During sleep the mind, senses etc. are not destroyed. They only keep away. They reappear when the man wakes up from sleep.****

罢耻谤墨测补m.

In the state of 罢耻谤墨测补 the J墨v腻迟尘腻 alone is active. The individual souls which abide in creatures are another aspect of Brahman. Everything said about Brahman can be said about the j墨v腻迟尘腻 in the state of profound sleep. But the bliss that we enjoy in sleep is not remembered in the state of activity. The same bliss that we enjoy in profound sleep could be enjoyed in the state of 蝉补尘腻诲丑颈 (contemplation) of yoga or union with the universal soul. When it came to be known that this supernal bliss could be enjoyed even after one had awakened from contemplation, a fourth state of the j墨v腻迟尘腻 (individual soul) was recognized. But in the B峁沨ad膩ra峁噛aka only three states of the j墨v腻迟尘腻 are mentioned.

Immersion of the individual soul by the yogin in the universal soul Brahman in the state of j膩grat or activity is called 罢耻谤墨测补. The individual soul which is in the state of 罢耻谤墨测补, is described as follows in the Ch膩ndogyopani峁�ad.

"The j墨v腻迟尘腻 which is in the state of 罢耻谤墨测补 is not conscious internally. He whose inner consciousness is active is Taijasa. He is not bahi岣�praj帽a (conscious of the outer world). Bahi岣�praj帽a is 痴补颈艣惫腻苍补谤补. He is not a combination of Taijasa and 罢耻谤墨测补. He is not compact with consciousness as a conscious man not a conscious man; nor is he an unconscious man. He, who could be explained only by negations, cannot be seen. He is unmanifestable, indiscernible, unthinkable, indescribable and without any characteristic mark. Only by unswerving faith could he be known. It creates the universes and at the same time negates 墨t. It is the supreme reality, the one without a second (dvaita). This is the state of 罢耻谤墨测补.

痴补颈艣惫腻苍补谤补 is called the soul with annamayako艣a (the material body), Taijasa, the soul with 笔谤腻峁嘺尘补测补办辞艣补 (the sheath of the life breaths), 笔谤腻箩帽补, the soul with 痴颈箩帽腻苍补尘补测补办辞艣补 (the sheath of understanding) and 罢耻谤墨测补, the soul with 腻苍补苍诲补尘补测补办辞艣补 (the chest of bliss).

*) (a) Tadyath膩 mah膩matsyasya ubhe k奴le anusa峁僣aratah 笔奴谤惫补峁� c膩para峁� caiva峁� ev膩ya峁� 辫耻谤耻峁�a岣� et膩vubh膩vantau anusa峁僣arati svapn膩nta峁� buddh膩nta峁� ca. (B峁沨ad膩ra峁噛aka).

(b) J膩garitasth膩no bahih辫谤补箩帽补岣� 蝉补辫迟腻峁単补岣� ekonavi峁兣沘timukha岣� sth奴labhukvai艣v膩nara岣�. (M膩峁囜笉奴kyopani峁�ad)

**) (a) Sa yatra prasvapityasya lokasya sarvato m膩tr膩mup膩d膩ya svaya峁� vihatya svaya峁� nirm膩ya svena 产丑腻蝉腻 svena jyoti峁Ｄ� prasvapityatr膩ya峁� 辫耻谤耻峁�a岣� svaya峁� jyotirbhavati (B峁沨ad膩ra峁噛aka). (b) Atraiva 诲别惫补岣� svapnamahim膩nam anubhavati yad 诲峁涐梗峁璦峁� d峁涐梗峁璦m anupa艣yati 艣谤耻迟补峁� 艣rutamev膩rtham anu艣峁涐箛oti. Da艣adigantarai艣ca pratyanubh奴ta峁� puna岣� puna岣� pratyanubhavati, 诲峁涐梗峁璦峁� c膩d峁涐梗峁璦m c膩艣谤耻迟补峁� ca 艣谤耻迟补峁� c膩nubh奴ta峁� ca ananubh奴ta峁� ca sacc膩sacca 蝉补谤惫补峁� pa艣yati 蝉补谤惫补峁� pa艣yati. (笔谤补艣苍辞辫补苍颈峁�a诲). (c) Sa yath膩 mah膩r膩jo j膩napad膩d g峁沨墨tv膩 sve janapade yath膩办腻尘补峁� parivartate, evamevai峁�a etat pr膩峁嚹乶 g峁沨墨tv膩 sve 艣ar墨re yath膩办腻尘补峁� parivartate (B峁沨ad膩ra峁噛aka).

***) (a) Yatra svapno na ka峁僣ana 办腻尘补峁� k膩mayate na 办补帽肠补苍补 蝉惫补辫苍补峁� pa艣yati tat su峁�upta峁� su峁�uptasth膩ne ek墨bh奴ta岣� praj帽膩naghanam eva 膩na峁嘾amaya峁� hi 膩nandabhukcetomukha岣� 辫谤腻箩帽补岣�. (M膩峁囜笉奴kya, Trit墨ya 辫腻诲补). (b) Saptasth膩nontah 辫谤补箩帽补岣� 蝉补辫迟腻峁単补岣� ekonavi峁兣沘timukha岣� praviviktabhuk taijaso. (Dvit墨ya辫腻诲补 M膩峁囜笉奴kya)

****) Tadyath膩sminn膩k膩艣e 艣yeno v膩 supar峁噊 v膩 viparipatya 艣谤腻苍迟补岣� sa峁僪atya pak峁�au sa峁僱ay膩yaiva dhriyata evam aya峁� 辫耻谤耻峁�a岣� etasm膩 ant膩ya dh膩vati, yatra supto na ka峁僣ana 办腻尘补峁� k膩mayate no ka峁僣ana 蝉惫补辫苍补峁� pasyati. (Brhad膩ra峁噆yaa)

) N膩ntah 辫谤补箩帽补峁� na bahi岣ケ璋�补箩帽补峁� nobhayata岣� 辫谤补箩帽补峁� na praj帽膩naghana峁� na 辫谤补箩帽补峁� n膩praj帽am ad峁涐梗峁璦m avy膩h膩ryam agr膩hyam alak峁�a峁嘺m acintyam avyapade艣yam ek膩tmapratyayas膩ra峁� prapa帽copa艣ama峁� 艣腻苍迟补峁� 艣颈惫补尘 补诲惫补颈迟补峁� 肠补迟耻谤迟丑补峁� manyate sa 腻迟尘腻 sa 惫颈箩帽别测补岣�.