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The 惭腻峁囜笉奴办测补-耻辫补苍颈峁�a诲 contains only twelve verses and is the smallest of all 鲍辫补苍颈峁�a诲蝉. It proclaims in its second verse the infinite dimension of man in a pregnant utterance鈥攐ne of the four 尘补丑腻惫腻办测补蝉 or 鈥榞reat utterance鈥� of the 鲍辫补苍颈峁�a诲:鈥斺赌榯丑颈蝉 Atman is Brahman鈥�.^[1] It is short but metaphysically an important one.

惭耻办迟颈办辞辫补苍颈峁�a诲 states about the 惭腻峁囜笉奴办测辞辫补苍颈峁�a诲:

m膩峁囜笉奴kyamekamev膩la峁� mumuk峁Ｅ�峁嚹佱�� vimuktye |^[2].

It is that the 惭腻峁囜笉奴办测补-upani峁�ad is the only reliable source of 尘耻尘耻办峁�u. 艢谤墨 Gaudap膩da commented on the 惭腻峁囜笉奴办测补-耻辫补苍颈峁�a诲 , called 惭腻峁囜笉奴办测补k膩rika, as the very foundation and the gist of the Advaita philosophy which is the crest of the whole spiritual experiences and the most lucid text of the Vedanta. It is the very essence and epitome of all the Vedantic knowledge. It states:

m膩y膩m膩tramida峁� dvaitamaddhaita峁� param膩rthata岣� || ^[3]

The 惭腻峁囜笉奴办测补办腻谤颈办腻 is divided into four chapters, technically called prakara峁嚹乻, namely, 腻驳补尘补, vaitatya, Advaita and al膩ta艣膩nti 辫谤补办补谤补峁嘺. This short 鲍辫补苍颈峁�a诲 goes straight into the problem of consciousness. This 鲍辫补苍颈峁�a诲 explains the symbol AUM in three different states and adds a fourth part corresponding to which there are different states of consciousness. The Vedic thinkers were concerned not only about the order in the outer universe but also about the order in the inner world. This is clear from the fact that the whole of 惭腻峁囜笉奴办测补-耻辫补苍颈峁�a诲 is devoted to a study of the altered states of consciousness as they are now called.

The great originality of the 惭腻峁囜笉奴办测补 consists in positing the four stages of consciousness, namely, wakefulness, dream, sleep and a fourth un-namable state of consciousness. It can be considered as four functions namely, 惫颈艣惫补, taijasa, 辫谤腻箩帽腻 and 迟耻谤墨测补. All are verily allied to this Atman or Brahman. The dissolution of each of the first three aspects and the union of all into one that follows it, leads to the emergence of the fourth aspect of Atman. The second verse of this 鲍辫补苍颈峁�a诲 contains one of the 尘补丑腻惫腻办测补蝉, the great utterance of the 鲍辫补苍颈峁�a诲, namely 鈥榓yam膩tm膩 brahma鈥� ie, 鈥榯he self is Brahman鈥�. It proclaims that Atman is Brahman, one and non-dualistic.

Yet the 惭腻峁囜笉奴办测补-耻辫补苍颈峁�a诲 proclaims the states of consciousness in the way of four aspects but the Guadap膩da办腻谤颈办腻 advocates the position of mind in different states. The second 辫谤补办补谤补峁嘺 of the 办腻谤颈办腻 states that the various experiences of the waking state are grasped by the mind only. They have no existence in reality. In the waking state the mind appears as the different objects and persons. This is similar to a dream state.

The existence of mind as described in the third part the Advaita 辫谤补办补谤补峁嘺 proclaims that in deepsleep mind is illuminated differently as in a waking state:

yath膩 svapne 诲惫补测腻产丑腻蝉补峁� spandhate m膩yay膩 尘补苍补岣� 迟补迟丑腻 箩腻驳谤补迟 dvay膩bh膩sam spandhate m膩yay膩 尘补苍补岣�^[4]

In dream and in the waking state the Atman appears as the different objects in the mind.

The objects perceived by the mind are the various manifestations of the Atman:

advya峁� ca 诲惫补测腻产丑腻蝉补峁� 尘补苍补岣� svapne na 蝉补峁兣沘测补岣� advya峁� ca 诲惫补测腻产丑腻蝉补峁� 迟补迟丑腻 j膩granna蝉补峁兣沘测补岣� || 
manod峁浥泍amida峁� dvaita峁儁atki峁僣it sacar膩caram manaso hyaman墨bh膩vedvaita峁� naivopalabhyate || ^[5]

艢谤墨 艢补苍办补谤补 comments on this:

膩tmaiva satyatma 蝉补迟测补峁�, m峁泃tiketyeva 蝉补迟测补峁� (ch膩.u.6.1.4) iti 艣rute岣� tasya 艣膩str膩c膩ryepademanvavabodha 膩tmasy膩nubodha岣� tena sa峁卥alapy膩bh膩v膩ttanna sa峁卥alpayate d膩hy膩bh膩ve jvalanamiv膩gne岣� yad膩 yasmink膩le, 迟补诲腻 tasmin k膩le 补尘补苍补蝉迟腻峁� 补尘补苍辞产丑腻惫补峁� 测补迟颈岣�, gr膩hy膩bh膩ve tat 尘补苍补岣�, 补驳谤补丑补峁� graha峁嘺vikalpan膩varjitamityartha岣� |^[6]

When one realizes the Atman as the essence of consciousness, the mind ceases to form ideas and consequently ceases to be mind. The mind cannot function or there is no idea to separate from the Atman. Mind is the intermediate form that acts as a way of realization. The mind loses sleep and it does not come under control. It becomes the Brahman; it is possessed of the light of consciousness. The dual nature of the world can be seen by the mind.

So in the absence of mind they can never see:

l墨yate hi su峁�upte tannigrah墨ta峁� na l墨yate tadeva 苍颈谤产丑补测补峁� brahma 箩帽腻苍腻濒辞办补峁� 蝉补尘补苍迟补迟补岣� || ^[7]

All yogins attain their state of Brahman when their minds are controlled.

Cessation of sorrow, spiritual enlightenment, and calmness of mind are attained at the level of mental conquest:

manaso nigrah膩yattaramabhaya峁� sarvayogin膩峁� du岣�khak峁�aya prabodha艣c膩pyak峁�ay膩 艣膩ntireva ca || ^[8]

The controlled mind becomes steady as it does not slip into the dropper and the yogins reach Brahman-hood. It is said that:-

yath膩 na l墨yate 肠颈迟迟补峁� na ca vik峁�ipyate puna岣� ani峁単anaman膩bh膩sa峁� 苍颈峁�p补苍苍补峁� brahmatat迟补诲腻 || ^[9]

The nature of mind is said to be that becomes motionless it like a lamp in a windless place and does not appear before any outside objects. Such a mind attains Brahman or identified with Brahman.

Footnotes and references:

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[1]:

惭腻.鲍辫. -2

[2]:

惭耻办迟颈办辞辫补苍颈峁�a诲-1.26

[3]:

惭腻峁囜笉奴办测补办腻谤颈办腻-1.17

[4]:

Ibid -3.29

[5]:

Ibid -3.30

[6]:

惭腻峁囜笉奴办测补办腻谤颈办腻 艢膩nkarabh膩峁�yam -3.30

[7]:

惭腻峁囜笉奴办测补办腻谤颈办腻 -3.35

[8]:

Ibid -3.40

[9]:

Ibid -3.46