365bet娱乐

The first chapter of the 骋补耻岣峚辫腻诲补办腻谤颈办腻 is called the 鈥�膧驳补尘补 笔谤补办补谤补峁嘺.鈥�^[1] The very name of the 辫谤补办补谤补峁嘺 鈥�膧驳补尘补鈥� signifies that it is based on a scriptural text. The term 艢谤耻迟颈 is also called 膧驳补尘补. Since the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲^[2] is the focus of attention, the chapter itself is called 鈥�膧驳补尘补 笔谤补办补谤补峁嘺鈥�.

According to Swami Satchidanandendra Saraswati^[3], the advaita scholar, the 膧驳补尘补 笔谤补办补谤补峁嘺 is primarily meant to explain the 膧驳补尘补 which is the right traditional way of revealing the 腻迟尘补苍. 骋补耻岣峚辫腻诲补 has given the name of the first chapter as 鈥�膧驳补尘补 笔谤补办补谤补峁嘺鈥� because of the following reasons: (a) He considers the teachings of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 as authoritative source; (b) also in this chapter there is an elaboration of traditional (蝉补峁僷谤补诲腻测补) methodology of teaching which was adopted by the line of preceptors, to the advaita school of philosophy. In other words, the traditional methodology of propounding the absolute reality is adopted and followed by 骋补耻岣峚辫腻诲补.

According to Hajime Nakamura^[4], a Japanese scholar of Buddhism and Advaita, the first chapter is called 鈥溎�驳补尘补 笔谤补办补谤补峁嘺鈥� because its function is to clarify the meaning of 腻驳补尘补. 膧驳补尘补 (tradition) is to be contrasted with 鈥�upapatti鈥� (proof) or 鈥�tarka鈥� (logic) that are to be used as methodology for knowing the truth. Although there also exist 鈥�paurusey腻驳补尘补鈥� (traditions originating from human beings), what is indicated here is the 鈥渢raditional鈥� quality of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 as a 艢谤耻迟颈. Thus it may also be said that the first chapter is a 痴腻谤迟迟颈办补 (authoritative commentary) to the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲. In the strictest sense it should be regarded as such. In one manuscript the 惭腻峁囜笉奴办测补办腻谤颈办腻 is called the 惭腻峁囜笉奴办测补-鲍辫补苍颈峁�a诲-痴腻谤迟迟颈办补. 骋补耻岣峚辫腻诲补 is considered to be the 痴腻谤迟迟颈办补-K膩ra (Cf. 骋补耻岣峚辫腻诲补办腻谤颈办腻. edition, 膧nSS. p.25, n.; p.155, n.1; Mit膩ka峁�ar膩 edition, postscripts to chapters 3 and 4).^[5]

Though 骋补耻岣峚辫腻诲补办腻谤颈办腻 is an exposition of 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲, I would like to base the present study on 骋补耻岣峚辫腻诲补办腻谤颈办腻 along with 艢补峁卥补谤补鈥檚 commentary on it. The 鲍辫补苍颈峁�a诲ic mantrs will be used for all the relevant themes that occur in 骋补耻岣峚辫腻诲补办腻谤颈办腻. The analysis of these texts would help us in understanding the nature of Consciousness in Advaita philosophy.

膧驳补尘补 笔谤补办补谤补峁嘺 deals with the analysis of the three states of consciousness: namely wakeful (箩腻驳谤补迟), dream (svapna), and deep sleep (蝉耻峁�u辫迟颈), which are universally experienced by all human beings. Here I undertake a brief exposition of the general understanding of the three states.

The main feature of the wakeful state is the commonness of experience about the phenomenal world. All human perception, ideation, reasoning, anticipation about the external world are considered as the output of this very state. The mind and the senses which function in this state aided by physical light and consciousness are the instruments through which it experiences every kind of external object. When consciousness is directed through the mind and sense-organs to the outside world, one experiences his physical body and external world. The consciousness in sthe wakeful state indicates that the external world is solid, rigid, tangible set in its laws and rules.

The state of dream is a condition wherein the external sense organs cease to function. There is no cognition of 鈥淚鈥� or 鈥渕ine鈥� with reference to the gross physical body. Based upon the impressions of the experience of the objects of the wakeful state, the mind projects dream. In the dream state, one is aware of internal objects i.e., one has internal perceptions. In this state when consciousness withdraws itself from the outside world and illumines only the mind, one becomes unaware of the external world and his own physical body, but experiences within himself a subtle world and subtle body.

In the wakeful state when the sense-organs are active, one can review the dream experiences and understand the dream as mere projection of the mind. From the standpoint of dream, dream objects are as gross and external as those experienced in the wakeful state. However, in wakeful state one knows that the dream objects were subtle, internal and composed of mere impressions gathered from the wakeful state.

In the deep sleep state, senses and the entire 补苍迟补岣�k补谤补峁嘺 comprising of intellect, mind, ego and memory remain non-operative. Though the state of sleep is common, uneventful and unavoidable, it has a message to us about the possibility of, and the need for, transcending our finitude. Like the other two states, it is not permanent. As distinguished from wakeful and dream states, in the deep sleep state a person does not experience any object, external or internal, gross or subtle. When he wakes up from sleep, he says 鈥淚 did not know anything at that time, and I slept happily鈥�. Nevertheless, there was Consciousness at that time, though there were no objects, no phenomena related to it. If Consciousness were also absent at that time, recollection to the effect, 鈥淚 was not conscious of anything then鈥� would be impossible. The point is that Consciousness reveals objects if they are present; and when there are no objects to be revealed, Consciousness remains alone.

In the deep sleep state, the experience of peace (that is absence of disturbance) is common to all beings. In this state, every being whether a king, or a pauper, a criminal or a righteous enjoy the same peace. Whether you slept after a hearty meal or hungry stomach, after great enjoyment or heavy suffering, you attain the same peace in deep sleep. There is no difference between the deep sleep after a happy delightful day and the deep sleep after a mournful day. Why is it so? The reason being is that in the deep sleep state there is Consciousness alone. There is no individual 鈥淚鈥�, or 鈥渆go鈥�, implying that Individuality is totally abandoned in this state. If there were individuality intact then, each should experience deep sleep state, differently as in wakeful state. The individuality, which is responsible for the feeling of separateness, gets resolved in deep sleep. However, when one wakes up from the deep sleep one resumes one鈥檚 individuality as was prior to deep sleep. If one slept as a young person, one wakes up as a young person and not as old man. It is the impression of the 箩墨惫补 which makes the 箩墨惫补 return to the 箩墨惫补tva whatever that might be. Though the state of sleep is radically different from the other two states, it is still a part of the empirical life of the 箩墨惫补.

The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 begins with the word 鈥�aum鈥�. In the mantra 1, the word aum is 补办峁�a谤补 that is 鈥榠mperishable鈥�, and aum is indeed sarvam meaning 鈥榓ll this鈥�. The phrase 鈥榓ll this鈥� refers to the entire world of manifest and non-manifest objects. The 鲍辫补苍颈峁�a诲 further describes aum as 鈥�产丑奴迟补峁�-产丑补惫补诲-产丑补惫颈峁�y补诲鈥� and 迟谤颈办腻濒腻迟墨迟补峁�, which means all that is conditioned by the three points of time namely the past, present and future and that is beyond the conception of time is verily aum^[6] .

The mantra 2^[7], of this Upanisad describes the 腻迟尘补苍 (Self) as 肠补迟耻峁�p腻迟颈. e. having four quarters (辫腻诲补蝉). The first three quarter are identified with the three states, namely-wakeful dream, and deep sleep, referred in the text as 痴颈艣惫补, Taijasa and 笔谤腻箩帽补 respectively. The last one which transcends the above mentioned three states is called 罢耻谤墨测补 or Caturtha, which means the Fourth^[8]. This is the real nature of the 腻迟尘补苍 or Consciousness which is ever free from the limitations it apparently suffers due to its attachments to the states of wakeful, dream and deep sleep.

The mantra 8 of the 鲍辫补苍颈峁�a诲 equates the four quarters of 腻迟尘补苍 with the 尘腻迟谤腻蝉 of 补耻尘办腻谤补 which are 补办腻谤补, 耻办腻谤补 and m补办腻谤补, and also the 补尘腻迟谤补, the silent presence. The single sacred sound aum constituted of three syllables 鈥渁鈥�, 鈥渦鈥� and 鈥渕鈥�, are equated with the 鈥渜uarters鈥� of the (Self) 腻迟尘补苍. The fourth syllable which represents the silent source of the other three syllables called the 补尘腻迟谤补, is actually a non-syllable and it corresponds to the 罢耻谤墨测补 which is the source, support and point of resolution of the three states.

In the following section I will be giving an exposition on the mantras 3, 4, and 5 of 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 which discusses the nature of the three states of consciousness viz. wakeful, dream and deep sleep respectively.

When 腻迟尘补苍 experiences the wakeful state and attaches itself to the external objects that appear to be gross it is called the 痴补颈艣惫腻苍补谤补. The word 痴补颈艣惫腻苍补谤补 stands for that being which experiences the wakeful world and partakes the commonness experienced by all. The term 痴补颈艣惫腻苍补谤补 is not restricted to human embodiment but to all embodied creatures which in any sense perceive the world. The 痴补颈艣惫腻苍补谤补 leads one to experience the entire 痴颈艣惫补 or the universe of wakeful state. It is because the 腻迟尘补苍 misidentifies itself with the wakeful objects, it is completely oriented towards exteriority of objects and loses the opportunity to know itself. This is described in the Upanisadic mantra 3 as 产补丑颈峁�p谤补箩帽补 which means that it is tied to the external objects. This tie with the world seemingly causes bondage and the 腻迟尘补苍 appears to be bound because of its wrong identification with the things it sees and experiences. However, the identification is only an apparent one and not real. Because of self ignorance the 痴补颈艣惫腻苍补谤补 engages itself in seeing objects and identifying with external objects.

The 痴补颈艣惫腻苍补谤补 consciousness which thus engages with the wakeful state has been described in the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 as having seven limbs (蝉补辫迟腻峁単补) and nineteen door ways (别办辞苍辞惫颈峁兣沘迟颈尘耻办丑补岣�) or modes of expression. The 艢谤耻迟颈 gives an anthromorphic description of 痴补颈艣惫腻苍补谤补 as though possessing limbs etc. This 痴补颈艣惫腻苍补谤补 has seven limbs and nineteen mouths.

Of these seven limbs six are mentioned in the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 (5.18.2):

鈥淥f that 痴补颈艣惫腻苍补谤补腻迟尘补苍, the effulgent region is his head, the sun is his eye, the air his vital breath, the ether (腻办腻艣补) the middle part of his body, the water his kidney and the earth his feet. The fire (the 膧丑补惫补苍墨测补 fire, which is one of the three fires of agnihotra sacrifice) is described as mouth^[9]. The 痴补颈艣惫腻苍补谤补 is to be meditated upon as a whole composed of parts, as the cosmic being whose limbs are the different parts of the universe鈥�.

The 痴补颈艣惫腻苍补谤补 has nineteen doorways (mukha/ mouths) through which it experiences the gross objects, sound, taste etc. The nineteen doors or ways are the five organs of the intellect (buddhindriyas), viz., sight, sound, smell. taste, touch, five organs of action (karmendriyas), viz, speech, grasping, locomotion, generation and excretion, five breaths (辫谤腻峁嘺蝉) viz; the outgoing breath (辫谤腻峁嘺), the incoming breath (补辫腻苍补), the distributive breath (惫测腻苍补), the diffused breath (耻诲腻苍补) and the upward breath (蝉补尘腻苍补), 补苍迟补岣�k补谤补峁嘺 which comprises mind (manas) intellect (the buddhi), ego (补丑补尘办腻谤补) and memory (citta). Just as the seven limbs are superimposed upon 腻迟尘补苍, the above mentioned nineteen doors are also superimposed on the Self (腻迟尘补苍) due to ignorance. 痴补颈艣惫腻苍补谤补 is the first quarter because it is non-different from the totality of gross bodies known as 痴颈谤腻峁�. It is called the first quarter (prathama 辫腻诲补), because the subsequent quarters are realized after knowing this quarter i.e 痴补颈艣惫腻苍补谤补.

The commentator 艢补峁卥补谤补 describes this 痴补颈艣惫腻苍补谤补 or the Self in the wakeful state as the innermost Being/ Self using the word pratyag腻迟尘补苍.^[10] It may be questioned as to how the seven limbs of the universal Self (腻诲丑颈诲补颈惫补), viz, dyuloka as head, the sun as the eye etc. are mentioned in connection with pratyag腻迟尘补苍? To this objection 艢补峁卥补谤补 responds that the intention is to state that there is no difference between the 补诲丑测腻迟尘补 pertaining to the individual and the 腻诲丑颈诲补颈惫补 pertaining to the gods. The microcosmic subjective entity (补诲丑测腻迟尘补) is endowed with four quarters, namely, 痴补颈艣惫腻苍补谤补 or 痴颈艣惫补, Taijasa, 笔谤腻箩帽补 and 罢耻谤墨测补. Likewise the macrocosmic objective universe, comprising the spheres of the sun, the moon, the stars, etc., also has four quarters. The four quarters are as follows: the 痴颈谤腻迟, which is the totality of gross physical bodies also called the 辫补帽肠颈办峁泃补辫谤补辫补帽肠补; the 贬颈谤补峁噛补驳补谤产丑补, the totality of subtle bodies, the 莫艣惫补谤补 or Avy膩krta, which is the unmanifested totality of causal bodies, and the underlying substratum for all the three, the 罢耻谤墨测补 or Fourth. The Fourth is the supreme Brahman (罢耻谤墨测补) free from all attributes. The 罢耻谤墨测补 is transcendental, free from all causal relations, is non-dual and therefore the unrelated substratum of all appearances. The macrocosm is superimposed upon Brahman and microcosm upon 腻迟尘补苍 due to ignorance (补惫颈诲测腻). It may be kept in mind that both macrocosm and microcosm are illusory appearances. On account of the nondifference between the subjective and the objective, the limbs of 痴补颈艣惫腻苍补谤补 are described in terms of the objective universe. The purpose of this exercise of identification is to show the illusory nature of the entire phenomenal world and thereby establish the non-duality of 腻迟尘补苍/B rahman. The Self is seen as abiding in all beings and all beings are seen abiding in the Self.

The mantra 4 of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 proceeds to elaborate on Taijasa which is the Self identified with dream world. This is regarded to be the second quarter of 腻迟尘补苍. The impressions gathered from the objects of the wakeful state appear as dream objects which look real, external and tangible. The dream self relates to the objects as the subject. According to the above mantra, the 腻迟尘补苍 that experiences dream objects is called Taijasa. The wakeful state is associated with various interactions and networking between the knower and the wakeful world followed by the idea of agency and instrumentality. The same is in some unique manner reproduced in the dream state, thereby creating a world that looks external and tangible to the subject. The movement (spandanam [spandana]) of the mind generates an appearance of objects and they begin to look as though external, but in truth, the objects appearing external are merely the activity caused by the movement of the mind and these impressions are borne in the mind (尘补苍补岣�spandan补尘腻迟谤补). The dream objects are created by the mind and appear to be real and external on account of ignorance (补惫颈诲测腻), desire (办腻尘补) and action (karma). The word action (karma) here means the impressions created in the mind by the activities of wakeful state. Ignorance (补驳谤补丑补峁嘺尘 [补驳谤补丑补峁嘺]) gives rise to desire, desire in turn impels a man to action, and action creates impressions. Being thus possessed of impressions of the wakeful state, the mind experiences the dream as if it were of wakeful state. As a piece of canvas would appear to be a slice of the wakeful world as it were when an artist has worked on it, so does the mind, with the impressions of the wakeful state traced on it, revive in the dream state as if it were the mind of the wakeful state itself. The dream state arises from the impressions of the experience in the wakeful state. To establish this proposition two 艢谤耻迟颈 texts are cited here by Sankara in his commentary on the mantra 4 of 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲.

The B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 says:

鈥淭aking a little of this all embracing world (he sees dreams)鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.3.9)^[11].

Similarly the Pra艣na 鲍辫补苍颈峁�a诲 of Atharva Veda declares: All the senses become one in the highest god, the mind (4.2). It says 鈥榠n the dream, this god experiences (its own) greatness鈥�^[12]. The dynamism (greatness) of mind consists in the fact that while cognizing a dream object the mind can transform itself into knowing, act of knowing and the object of knowledge (箩帽腻迟腻, 箩帽别测补, 箩帽腻苍补). The self luminous observer in the dream enjoys greatness of the mind, i.e., the mind which transforms itself both as objects and their knowledge. The mind becomes the object and also the perceiver, it 鈥渟ees鈥� the object with the light none other than that of the ever luminous Self. The Taijasa or the dream consciousness is called 补苍迟补岣�p谤补箩帽补颈. e. it is aware of the internal objects which is the dream world. The mind is subtle and internal, from the standpoint of the sense-organs. It is called Taijasa, the Luminous because consciousness appears as the subject unrelated to any gross object whatsoever. 痴颈艣惫补 is the experiencer and knower of gross objects. But in the case of Taijasa, these are only mental impressions and so the experiences are of a subtle nature (pravivikta). Although there is no real entity present in the dream state other than the mind, the dreamer thinks that he is experiencing a real world exterior to him. The dream state also seems to possess the factors of subject and object and the characteristics of externality and internality.

The dream objects, however real they may appear in that state get falsified when one wakes up. From the standpoint of the wakeful state when the external sense-organs are active, one can review the dream experiences and come to know that dream was a product of an internal activity of the mind that creates the dream world not taking the assistance of the sense-organs. Again, from the standpoint of dream, dream objects are as gross and material as those experienced in the wakeful state. But, from the analysis of wakeful state, it is known that the dream objects are in fact not gross at all, they are subtle in comparison to the wakeful objects.

The description of dream state of consciousness is similar to that of the wakeful in the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲. The Taijasa, the dreamer is seen as imbued with the seven limbs and nineteen mouths as in the wakeful state. The individual self (microcosm) of the dream is to be identified with its macrocosmic counterpart, 贬颈谤补峁噛补驳补谤产丑补, or the lord of the totality of subtle world.

After describing the wakeful and dream state the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 expounds the nature of deep sleep (蝉耻峁�u辫迟颈).The deep sleep state 鈥�蝉耻峁�u辫迟颈鈥� is the third quarter of the Self. The 腻迟尘补苍 as the experiencer of the deep sleep state is called 笔谤腻箩帽补.

The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 describes the deep sleep state as follows:

鈥淭hat state is deep sleep where the sleeper does not desire any enjoyable thing nor does he see any dream. The third quarter (辫腻诲补) is 笔谤腻箩帽补, whose sphere is deep sleep, who remains one and totally without the distinction of seer and seen undifferentiated (别办墨产丑奴迟补岣�), 笔谤腻箩帽补 is a dense mass of consciousness (Pra箩帽腻苍补ghana岣�), which remains blissful (腻苍补苍诲补尘补测补岣�), experiencing bliss (腻苍补苍诲补产丑耻办) and which is the doorway (肠别迟辞尘耻办丑补岣�) to the experience of the dream and wakeful states鈥�.^[13]

The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 differentiates the deep sleep state from the other two states on the ground that in this state there is neither dream objects as in the dream state nor objects of enjoyment as in the wakeful state. In the deep sleep state one does not experience any object external as in wakeful or internal, as in dream, gross as in wakeful or subtle as in dream, which are the characteristics of the two states. Consciousness in this state, called 笔谤腻箩帽补 and it is one, unified, and undifferentiated consciousness. It is of the nature of bliss; it experiences peace and silence and the blissful nature of consciousness manifests itself when it is by itself. The deep sleep state is not permanent (from the wakeful point of view), and from this state emerges either the dream state or the wakeful state. All three states (wakeful, dream and deep sleep) of consciousness have a common feature, namely, the ignorance of Reality. This is clarified in the subsequent 办腻谤颈办腻蝉 (11-15) of 骋补耻岣峚辫腻诲补 wherein he states that the wakeful and dream states have both the non-apprehension (补驳谤补丑补峁嘺尘 [补驳谤补丑补峁嘺]) as well as misapprehension (补苍测补迟丑腻驳谤补丑补峁嘺尘 [补苍测补迟丑腻驳谤补丑补峁嘺]) while deep sleep has only non-apprehension of the Reality (tattva-补驳谤补丑补峁嘺尘 [tattva-补驳谤补丑补峁嘺]).

Deep sleep is the state in which the diverse experiences of wakeful and dream become one dense indiscriminate consciousness.

艢补峁卥补谤补 in his commentary of this mantra on 蝉耻峁�u辫迟颈 explains thus:

鈥淚t is a state in which all objects of duality which are nothing but the modifications of the mind spread over the two states (viz. wakeful and dream), reach the state of indiscrimination without losing their characteristics in the same way as the objects seen in the day become non-discernible under the cover of the darkness of the night. In this sense everything is undifferentiated (别办墨产丑奴迟补)) in the state of deep sleep. This unified state is known in empirical language as the unmanifest (avyakta). One viewing deep sleep from the wakeful state takes it to be the unmanifest (causal) state because he finds that the experiences of wakeful and dream is not there in deep sleep. In deep sleep no specific knowledge is present and is free from the knowledge of multiplicity. As in a dark night all cows appear black and cannot be distinguished from one another, in deep sleep too all discrimination/variety of objects disappear鈥�.

Deep sleep is a state of ease and repose, where the friction caused by the subjectobject relationship is absent. When all mental effort disappear what remains is a non-dual existence of the Self. Viewed as the cause of wakeful and dream the deep sleep continues to possess 补驳谤补丑补峁嘺尘 of the Truth. Because the deep sleep is associated with the idea of the causal adjunct (办腻谤补峁嘺 耻辫腻诲丑颈), the experience of bliss is not felt there. The undifferentiated consciousness (Pra箩帽腻苍补-ghana) of deep sleep, wherein all diversities disappear, is the antecedent to or in other words the source of the wakeful and dream experiences. The state of deep sleep is regarded as the door (肠别迟辞尘耻办丑补岣�) to the other two states. The state of deep sleep is said to be the gateway to cognition (肠别迟辞尘耻办丑补岣�) meaning that cognitions arise from here. From a state of non-awareness of things and events in sleep, one either wakes up gradually and eventually to full consciousness of the external world, or passes to the experience of objects and events in a dream. On the one hand, one goes into deep sleep state from wakeful and dream, and, on the other, one lapses from sleep into either of these states. Hence, it is called the gateway of consciousness, alike to its entrance and to its exit.

In deep sleep the 笔谤腻箩帽补 is free from desire, without any gross or subtle limitations. In this state one rests in pure self-awareness, full of bliss (腻苍补苍诲补) even though one may not register it. Sleep is the source and limit of the other two states. Viewed from the point of causality ignorance is the chief limitation of this state.

The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 further elaborates the nature of 笔谤腻箩帽补 in mantra 6. The 鲍辫补苍颈峁�a诲 identifies 笔谤腻箩帽补 with 莫艣惫补谤补, the Lord of the Universe. 笔谤腻箩帽补 is the Lord of all (蝉补谤惫别艣惫补谤补), the knower of all (蝉补谤惫补箩帽补), the inner controller (补苍迟补谤测腻尘颈苍). This is the source of all (测辞苍颈岣�), the origin and end, indeed, of beings鈥�.^[14]

艢补峁卥补谤补 in his commentary on this 鲍辫补苍颈峁�a诲ic mantra says, this 笔谤腻箩帽补 is the lord of all, the ruler of the entire world of diversity including deities. There is indeed no Lord other than 笔谤腻箩帽补^[15]. In this connection we have the 艢谤耻迟颈 passage: 鈥楳ind, my friend, is tied to breath鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 6.8.2)^[16] i.e. 笔谤腻箩帽补 being identical with 莫艣惫补谤补 knows all things in their different conditions. Hence it is regarded as the knower of all (蝉补谤惫补箩帽补). He is the inner-controller. He alone enters into all and controls them from within. From him alone is born the entire world of diversity-the world comprising earth, the middle region and heaven. He is the source (测辞苍颈岣�), the cause of all that is, the very place of its origin and its dissolution.

However, Thomas wood^[17] has challenged the traditional advaita view which links mantra 6 with mantra 5 identifying 笔谤腻箩帽补 with 莫艣惫补谤补. According to Wood, mantra 6 should not be read with mantra 5, the mantra 6 and 7 ought to be read together as they refer to the 罢耻谤墨测补. To support this interpretation Wood cites the first 辫谤补办补谤补峁嘺 of the 骋补耻岣峚辫腻诲补办腻谤颈办腻, which he treats as an independent work in its own right. According to him in the 骋补耻岣峚辫腻诲补办腻谤颈办腻 10, 罢耻谤墨测补 is described as an ordainer (滨艣腻苍补), the lord (prabhu), the non-dual (advaita) and all-pervading (vibhu) god (deva) of all beings. Again in 骋补耻岣峚辫腻诲补办腻谤颈办腻 12, the lack of awareness, which is the characteristic of the deep sleep state is sharply contrasted with 罢耻谤墨测补, which is described as Omniscient.

Thus Wood suggests that,

鈥淭he only natural way of reading this is to link it with mantra 6, which says that 莫艣惫补谤补 is Omniscient鈥�.^[18]

Wood says, the 罢耻谤墨测补 is described in positive terms in mantra 6, and in the language of negation in mantra 7. He argues that mantra 5 is complete in itself, for it concludes with the words trt墨ya 辫腻诲补h (鈥榯he third quarter鈥�) just as mantra 3 and 4 conclude with 辫谤补迟丑补尘补岣� 辫腻诲补岣� and dvitiya 辫腻诲补h鈩� respectively.

Here, I would like to mention why Advaitins have read mantra 5 and 6 together and refers mantra 7 alone to the 罢耻谤墨测补.

The mantra 5 of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲, identifies 鈥�笔谤腻箩帽补鈥� with sleeper. Mantra 6 identifies 笔谤腻箩帽补 with the Lord 莫艣惫补谤补 taking recourse to 艢谤耻迟颈 passages to show that the 笔谤腻箩帽补 is none other than the highest Lord (笔补谤补尘别艣惫补谤补) and concludes that the 笔谤腻箩帽补, as the highest Lord is being referred to in mantra 6 of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲. Following are the 艢谤耻迟颈 passages quoted by 艢补峁卥补谤补 in support of above mentioned advaitic view: 鈥業n the space within heart it sleeps, the ordainer of all, the lord of all, the ruler of all鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 4.4.22)^[19], 鈥楬e who is all knowing and all wise鈥� (Mu峁囜笉 U 1.1.9)^[20], 鈥榯his one is the inner-controller鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 3.7.1)^[21],鈥檛his one is the source of all 鈥�(惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲 1.1.6)^[22]. Wood is right in thinking that mantra 6 refers to 莫艣惫补谤补. But his interpretation that the Lord would be identified with the sleeper, is a misconception of that teaching which says the reverse wherein, the sleeper (笔谤腻箩帽补) has become identified with the highest Lord (the Pr膩j帽腻迟尘补苍).

According to 艢补峁卥补谤补 the attributes of lordship etc., are finally negated by the subsequent statement 鈥渘ot this, not this鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 4.4.22) which reveals the absolute Brahman free from all attributes (苍颈谤驳耻峁嘺). In mantra 6 everything has been reduced to the Lord. Afterwards the mantra 7 negates the phenomenal world in its totality, the effects as well as their cause, thus it negates even the attributes of lordship from the Absolute. This will be further discussed in the 鲍辫补苍颈峁�a诲ic mantra 7.

In the following pages I have undertaken the study of verses 1-9 from 骋补耻岣峚辫腻诲补办腻谤颈办腻which elaborate upon the nature of 痴颈艣惫补 etc. along with the variety of 鈥�creation鈥� doctrines as advanced by philosophers of his time. Of the nine 办腻谤颈办腻蝉 elaborated here, the first five 办腻谤颈办腻蝉 (1-5) explains the mantras 3-5 of the 鲍辫补苍颈峁�a诲. The other four 办腻谤颈办腻蝉 (6-9) explain mantra 6 of the 鲍辫补苍颈峁�a诲 enumerating the 鈥渃reation鈥� doctrines.

Now, I begin with the first five 办腻谤颈办腻蝉 of 骋补耻岣峚辫腻诲补 for delineating the three states experienced by consciousness, namely the wakeful, dream and the deep sleep states. The central point is to bring out the philosophy of 骋补耻岣峚辫腻诲补 that is oneness of Consciousness despite three different states experienced by it. He uses the phrase eka eva tridh膩sm峁泃a岣� to bring out this fact. In 办腻谤颈办腻 1 he makes the following point:

痴颈艣惫补 who is all pervading, experiences the external gross objects. Taijasa experiences the internal subtle objects. 笔谤腻箩帽补 is a mass of consciousness. It is one (Consciousness) alone who is thus known in the three states (eka eva tridh膩sm峁泃a岣�).

艢补峁卥补谤补 interprets the above 办腻谤颈办腻 by saying that the Self is distinct from the three states, that it witnesses and that it is one, pure, and unrelated, are proved by the fact of its existence in the three states in succession. The three states alternate and differ from one another. But the Self that underlies them is unchanging. The Self remains unaffected and unattached to them. The experiences of the three states radically differ from one another. Yet one who goes through them remains the same. The evidence of memory in the form, 鈥淚 am that鈥�, shows its oneness in all the three states. One knows, 鈥淚t is the same 鈥業鈥� that was asleep and dreamt is now awake鈥�. 艢补峁卥补谤补 further provides the authority of the B峁沨ad膩ra峁噛aka Upani峁�ad (4.3.18) saying that it is like 鈥�尘补丑腻尘补迟蝉测腻诲颈 诲峁涐梗峁�膩n迟补鈥�, 鈥榠llustration of the great fish鈥�, etc. There are two such illustrations found in the text one to clarify wakeful/dream and the other for the deep sleep. As a great and powerful fish swims from one bank to another of a river, unimpeded by the currents of the river, so also 腻迟尘补苍 鈥渕oves鈥�/witnesses the wakeful and dream states totally unaffected by them (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.3.18). As a hawk or a falcon flying in the sky gets tired, and stretching its wings is bound for its nest, so also 腻迟尘补苍 run for this state, where falling asleep he craves no desires and sees no dreams (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.3.19).^[23] These illustrations of the B峁沨ad膩ra峁噛aka Upani峁�ad explain how one and the same 腻迟尘补苍 which is present in all the three states of experience is really unrelated even though it appears to be enmeshed with the perceived objects of the wakeful etc., as a result of which one finds it difficult to differentiate it from the three states.

The Self/Consciousness is non-dual and pervasive in all the three states of experience and is conceived in three ways. It is 痴颈艣惫补 in the wakeful state, Taijasa in the dream state, and 笔谤腻箩帽补 in the deep sleep state. Just as one and the same person is called the president of India, a nuclear scientist and head of the family depending on his status in different contexts, even so one and the same Consciousness is called by three different names in three different situations. Though 痴颈艣惫补, Taijasa and 笔谤腻箩帽补 are essentially Consciousness, what is true of 痴颈艣惫补 is not true of Taijasa and 笔谤腻箩帽补. Similar is the case with regard to Taijasa and 笔谤腻箩帽补. They are essentially one. They differ because of the difference in the conditioning factors.

If the three states are natural to 腻迟尘补苍, then they would not be separated from 腻迟尘补苍 and so also the three states would be constantly associated with 腻迟尘补苍. But this is not so-when there is wakeful experience there is no dream experience and vice versa and in deep sleep there is no wakeful or dream experience. Thus these three states are not constantly associated with 腻迟尘补苍, but are only different adjectives and therefore 腻迟尘补苍 remains the same throughout. Because the three states come and go with respect to the same Self/ 腻迟尘补苍, 腻迟尘补苍 thus is established as separate from these three states. He who sleeps wakes up, there is no change in the identity of the person due to the continuity of the Self in all the three states. Hence, it is established that there is the same non-dual 腻迟尘补苍 in the three states.

膧迟尘补苍 is ever pure (艣耻诲诲丑补) and is ever free from all matter and materiality. 膧迟尘补苍, being non-dual, is free from the notion of causal relation. Purity implies oneness whereas impurity comes with the domain of duality/ multiplicity. The idea of purity and impurity, pleasure and pain, and the like are the characteristics of the states and not of 腻迟尘补苍, which is only the witness of the three states. The 箩墨惫补 falsely identifies himself with the states and considers himself to be impure, unhappy etc. The notions of dharma (righteousness), adharma (non-righteousness), 谤腻驳补 (attachment), 诲惫别艣补 (hatred), etc., are all impurities and are associated with the three states and not with 腻迟尘补苍. Therefore, the 腻迟尘补苍 which is distinct from the three states is established as pure.

The Self/Consciousness is non-relational (补蝉补峁単补). When we say that the Self is unrelated it implies that there is nothing other than the Self. Relationship is possible when there are two things. When two things are related there is attachment; when not related there is detachment. Association / attachment (蝉补峁単补) is also an object of knowledge which is accepted as the quality of the three states.

In the case of the wakeful and dream states, the Self is not the agent of any action. It appears to be an agent when it illumines the modifications of the mind. Just as the Self is not bound by the objects which it is conscious of through the functioning of the mind in the wakeful state, it is also not bound by anything about which it is conscious of through the modifications of the mind in dream. The objects that appears during wakeful state disappears in the dream state; similarly, those appears in dream state disappears in wakeful state. Truth is that the Self is non-relational though it appears to be relational in these states. The Self per se, Y膩j帽valkya declares, is non-relational (鈥�asa峁単o hi ayam 辫耻谤耻蝉补岣�鈥� , B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.3.15-16). One is not able to know its non-relational nature because of the functioning of the mind, i.e., the internal organ, with which it falsely identifies in such a way that it is difficult to differentiate the one from the other.

In 办腻谤颈办腻 2, 骋补耻岣峚辫腻诲补 identifies three locations in the body presumably for the purpose of meditation. The Self as 痴颈艣惫补 has its location in the right eye, the Self as Taijasa is within the mind and the Self as 笔谤腻箩帽补 in the space within the heart.

Gauda辫腻诲补 describes the 痴颈艣惫补 as 鈥渉e who is in the right eye, which is his opening鈥� (诲补办峁�i苍腻办峁�i-尘耻办丑别). To explain this, 艢补峁卥补谤补 first refers to Brhad膩ra峁噛aka 鲍辫补苍颈峁�a诲 4.2.2: 鈥淭his puru鈥�a, this person that abides in the right eye has Indha, the effulgent, for its name鈥� (indho ha vai鈥� n膩mai鈥� 峁�a yo鈥� yam dak峁�i峁噀 k峁�an 辫耻谤耻峁�a岣�)^[24]. 艢补峁卥补谤补, in his commentary on this 办腻谤颈办腻, identifies Indha with 痴补颈艣惫腻苍补谤补腻迟尘补苍. The distinctive quality of 痴补颈艣惫腻苍补谤补腻迟尘补苍 is effulgence (dipti-驳耻峁嘺). It is on the authority of the above passage of B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 骋补耻岣峚辫腻诲补 locates 痴颈艣惫补 in the right eye. Though pervasive of the entire body, a special place is assigned to 痴颈艣惫补 to facilitate meditation. According to 艢补峁卥补谤补, there is excellence of perception (upalabdhi-辫腻峁璦惫补) through the right eye, therefore he assigns 痴颈艣惫补 its seat in the right eye. He says that: The Vair膩j /痴颈谤腻峁�腻迟尘补�� (the totality of gross bodies) who is the perceiver in the sun, and the seer/perceiver (诲谤补峁ａ弓峁�) in the eye are one and the same (eka).The 腻迟尘补苍 that dwells in the sun, 痴颈谤腻箩 and seer that dwells in the right eye, are one.

An objection may be raised here on the ground that there is difference between 贬颈谤补峁噛补驳补谤产丑补 (cosmic self) and 办峁�e迟谤补箩帽补 (the indwelling knower of the body) who is the seer in the right eye, who is 鈥渢he lord of the body鈥� (诲别丑补蝉惫腻尘颈苍), as its controller, the witness. 艢补峁卥补谤补 while refuting this contention says that there is no difference between 办峁�e迟谤补箩帽补, the knower of the body and 痴颈谤腻箩, the cosmic self. 艢补峁卥补谤补 citing from SvetU 6.11 says, 鈥榦ne shining being hidden in all creatures鈥� (eko 诲别惫补岣� sarva-产丑奴迟别峁�u 驳奴岣峢补岣�)^[25]. He further cites two passages from the 蝉尘峁泃颈 text: 鈥楰now me alone, O 叠丑腻谤补迟补, as the 办峁�e迟谤补箩帽补, (the knower of the body) in all 办峁�e迟谤补蝉 (bodies)鈥� (办峁�e迟谤补箩帽补峁� c膩 pi m膩mviddhi sarva-k峁�etre峁�u 叠丑腻谤补迟补) (叠丑补驳补惫补诲驳墨迟腻 13.2)^[26]; 鈥業ndivisible, he abides in all beings as if divided (avibhaktam ca bh奴te峁�u vibhaktam iva ca sthitam), (叠丑补驳补惫补诲驳墨迟腻 13.16)^[27].

痴颈艣惫补, the perceiver in the wakeful state, is felt equally in all the cognitive organs without any special distinction. He is described as existing especially in the right eye as perception is considered at its best in the right eye. The right eye here represents all the sense-organs. The one, who has his abode in the right eye, and having seen external forms, he closes his eyes, remember the same forms within his mind, sees those very form as if he is in dream as the manifestation of the subtle impressions of memory. As he perceives external (gross) objects in the wakeful in the same way he perceives objects in dream. Thus there is no difference between the dream state and the state of imagination in the wakeful. In both the states, the perceiver cognizes the impressions of gross physical objects experienced in the preceding states. The only difference between the states of dream and imagination in the wakeful state is that dream represents a whole state whereas the reflection represents the part of a state. Therefore Taijasa, the perceiver in the mind within, is the same as 痴颈艣惫补, the perceiver in the wakeful state.

When memory becomes inoperative, the perceiver in the wakeful and dream states unified with the 笔谤腻箩帽补, abides in the 腻办腻艣补 (space) of the heart. It remains a mass of consciousness (pra箩帽腻苍补ghana) as the mind ceases to function here. Both perception and memory are due to the vibrations of the mind and in the absence of such movement of the mind the perceiver abides in the heart without any distinguishable feature as 笔谤腻箩帽补. 艢补峁卥补谤补 introduces the notion of 辫谤腻峁嘺 here and almost equates it with 笔谤腻箩帽补 including the mind itself. 笔谤腻箩帽补 withdraws all the sense organs including the mind within itself.

According to 艢补峁卥补谤补, Taijasa, the individual (惫测补峁ａ弓颈) is identical with 贬颈谤补峁噛补驳补谤产丑补 the cosmic mind, and both are experienced as one. 贬颈谤补峁噛补驳补谤产丑补 and Taijasa are termed as the cosmic mind and the individual mind respectively. The macrocosm and microcosm, both being mere forms of thought, are identical. Therefore the perceivers, 贬颈谤补峁噛补驳补谤产丑补 and Taijasa, are identical because they are forms of thought/mind. This view is also supported by the scriptural passages: 鈥楾his 辫耻谤耻峁�a (贬颈谤补峁噛补驳补谤产丑补) is all mind鈥�.^[28] Or 鈥楾hat to which the mind is attached, toward that moves, attached, the subtle body, along with deeds鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.4.6)^[29] and, 鈥楾his person who consists of mind is of the nature of light鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 5.6.1).^[30]

Now, 艢补峁卥补谤补 responds to another objection regarding the manifestation of the 辫谤腻峁嘺 in the state of deep sleep. When a person is asleep, all his sense-organs get merged into 辫谤腻苍补. The sleeping person indeed breathes. How do you then say that 辫谤腻峁嘺 is unmanifest (补惫测腻办峁泃补)? To this 艢补峁卥补谤补 responds that 辫谤腻峁嘺 of the person sleeping is not in equation with his/her individuality as 鈥�辫颈峁囜笉补 paricchinna 惫颈艣别峁�a 补产丑颈尘腻苍补 苍颈谤辞诲丑补岣�鈥�^[31]. In other words, the 辫谤腻苍补 seems to manifest when one identifies with it, as in dream and wakeful, this limiting wrong identification ceases in deep sleep. In deep sleep, a person temporarily 鈥渂ecomes one鈥� for there are no space and time distinction and erroneous notions about a divided and limited body (辫颈峁囜笉补) ceases. The 辫谤腻峁嘺 is certainly unmanifest in deep sleep, because in it all faculties are merged while they cease to operate. Though the sleeper鈥檚 act of breathing may be noticed by the onlooker, but the sleeper however is not aware of the act of breathing.

Justifying the condition of 辫谤腻峁嘺 being unmanifest in deep sleep as comparable to death, 艢补峁卥补谤补 argues that as in the case of people identifying themselves with individualized vital breath (辫谤腻峁嘺蝉)^[32], the 辫谤腻峁嘺 becomes unmanifest after death, similarly in the case of those who identify themselves with individualized being, the 辫谤腻峁嘺 attains to the condition of being unmanifest in deep sleep. Deep sleep and death are similar where the identification with the individuality ceases and in both situations the 鈥渟eed鈥� for later manifestation (pra艣ava b墨j膩tmaka峁�) is present. As the 辫谤腻峁嘺 in deep sleep (补诲丑测腻迟尘补膩tm膩) contains a seed or cause of future creation, similarly 腻诲丑颈诲补颈惫补膩tm膩 contains the seed for creation of the universe.

In the same manner the identity of deep sleep with 补惫测腻办峁泃补 is further established from the identity of their common cogniser, the Self/Consciousness. In spite of various limitations (耻辫腻诲丑颈s) in the three states, the cogniser of the three states is understood as one. In other words, the cogniser of the three states is not three but one and the same. This is further supported by the view that 腻诲丑颈诲补颈惫补膩tm膩 and 补诲丑测腻迟尘补膩tm膩 are one.

An objection is preempted by 艢补峁卥补谤补 as to how the word 鈥�辫谤腻峁嘺鈥� can be interchangeably used for 补惫测腻办峁泃补 or the unmanifest? Here it is possible that the imagined opponent assumes the five breaths which help in physiological functions as 辫谤腻峁嘺. This is however unacceptable to 艢补峁卥补谤补.

艢补峁卥补谤补 here gives the authority of the 颁丑腻苍诲辞驳测补 Upanisad (6.8.2) which says that 鈥楳ind, my dear is bound to breath鈥� (辫谤腻峁嘺 产补苍诲丑补苍补峁� hi somya 尘补苍补岣�).^[33] This has been questioned as to how this equation of 辫谤腻峁嘺 with 补惫测腻办峁泃补 is possible when the 颁丑腻苍诲辞驳测补 艢谤耻迟颈 (6.2.1) identifies 辫谤腻峁嘺 with sat the Existence, because Chapter 6 commences with the statement 鈥渁ll this was sat in the beginning, one only without a second鈥� (sad eva saumya idam agra膩s墨d ekam ev膩dvit墨yam)^[34]. This has no negative consequence on the equation of 辫谤腻峁嘺 with 补惫测腻办峁泃补 because the said 鲍辫补苍颈峁�a诲 allows the use of cause or 产墨箩腻迟尘补办补迟腻 to the word sat. The above 鲍辫补苍颈峁�a诲 has not used the word sat to mean the absolute Brahman free from causality. Had it been the case that the 鲍辫补苍颈峁�a诲 is referring to the Absolute then the central teaching 鈥淣ot this Not this鈥� of the B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 will become redundant. The crucial point made by 艢补峁卥补谤补 here is that 辫谤腻峁嘺 is not identical with the 苍颈谤产墨箩补 or the absolute Brahman free from causation.

艢补峁卥补谤补 further adds an important point that if deep sleep is not equated with the unmanifest but with the Absolute then when one wakes up one may not rise to the relative plane or the phenomenal world. Reaching the Absolute one cannot revert back to the phenomenal world, implying that with death or deep sleep one will attain liberation. Therefore, there will be no seed for future manifestations and the end of the cycle of birth. In such case the knowledge of advaita, which is highly praised in the 鲍辫补苍颈峁�a诲s will be redundant. If one tends to believe that one can come back to the relative plane, it then becomes inevitable that the liberated person will also revert back to the cycle of birth and death.

艢补峁卥补谤补 then posits two levels of understanding Brahman: sat as 蝉补产墨箩补 Brahman and sat as 苍颈谤产墨箩补 Brahman. Sat Brahman contains the potency (产墨箩补) for creation (尘腻测腻蝉峁涐梗峁璱) and this is comparable to deep sleep state which has the innate potential (产墨箩补) for the entire wakeful and dream states. He says 辫谤腻峁嘺 here (办腻谤颈办腻 2) indicates Sat Brahman and is the source of the creation of individualized selves (箩墨惫补s). So 辫谤腻峁嘺 is Sat Brahman and 补惫测腻办峁泃补, which is the seed for all manifestations. As mentioned earlier if the 辫谤腻峁嘺 had no potential, there would be no arising from deep sleep or no further creation of the world after destruction (pralaya). Knowledge destroys ignorance, and liberates the person. If deep-sleep or state of resolution (pralaya) were contained no potential for creation (苍颈谤产墨箩补), then knowledge will become redundant. However, knowledge is considered to be essential for removing the ignorance. Thus 辫谤腻峁嘺 refers to sat (蝉补产墨箩补) Brahman, the seed of all created beings. At the time of pralaya (dissolution) when the created beings become unified with sat or existence they do not become the Absolute Brahman. They remain only in a seed or potential condition and therefore they reappear at the time of creation. Further, knowledge alone burns the seed (产墨箩补) in the form of ignorance (a箩帽腻苍补) and if such seed at the time of 蝉耻峁�u辫迟颈 and pralaya is not there, then knowledge itself becomes futile, i.e. without any utility. Therefore in the 艢谤耻迟颈 passage sadevasaumya (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 6.2.1), the word 鈥�sat鈥� meaning the seed of creation is described as 辫谤腻峁嘺 and 艢补峁卥补谤补 offers many more passages to establish the above mentioned point. For this very reason absolute Brahman is described as 鈥榯he higher than the highest imperishable鈥� (惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲 2.1.2)^[35]; 鈥楬e is present within and without, unborn and breathless鈥� causeless and is the substratum of the external (effect) and the internal (cause), (Mun鈼� 岣� U 2.1.2)^[36], where from 鈥榮peech returns鈥�.鈥� (Tait U 2.9)^[37]; of neti,neti 鈥榥ot this, not this鈥� (B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲. 4.4.22)^[38].

The experiences of the wakeful, dream and deep sleep appear three fold. The waker or the 痴颈艣惫补 experiences the gross world in the wakeful state, the objects are seen through the five external senses. The dreamer/ Taijasa in sleep experiences the dream world and the objects therein look subtle when he wakes up. The external sense organs are non functional while the mind is operative. The 笔谤腻箩帽补 or the Self in deep sleep experiences bliss/peace. In this state neither the senses nor the mind is operative. Further the waker/ 痴颈艣惫补 is satisfied (tarpayate) with gross objects, the dreamer is content with the subtle and 笔谤腻箩帽补 with the blissful presence. Thus it appears that there are three kinds of experiences and three kinds of contentment.

The 办腻谤颈办腻 5 clarifies any doubt regarding the status of the cognizer. The text declares,

鈥淭he one who knows both the objects of experience (bhojyam [bhojya]) and the experiencer (产丑辞办迟腻) of the three states is not affected by them鈥�.

The objects experienced in three states are indeed in the form of thoughts. All cognitions may be reduced to one process of the mind called 鈥榯hought鈥�. Even deep sleep is objectified when analyzed from the wakeful point of view. Thus the wakeful objects, dream objects and the objectified deep sleep bliss can be reduced to thought. But the Self that perceives both the experiencer and the object of experience remains one and unaffected by the multiplicity. 骋补耻岣峚辫腻诲补 uses the phrase 鈥�na lipyate鈥�^[39] which conveys that the Self remains untouched by whatever it cognizes or illumines. This is like the sunlight that illuminates the objects but itself is not affected by the objects. This idea is central to 骋补耻岣峚辫腻诲补鈥檚 doctrine of 础蝉辫补谤艣补 Yoga which is deliberated in detail in later 辫谤补办补谤补峁嘺s. 艢补峁卥补谤补 in his commentary on 办腻谤颈办腻 5 clarifies that there are no three selves for there is no division or any specificity in the seer. The single cognition 鈥淚 am that鈥� persists throughout in all the states (soham iti ekatvena pratisandh膩n膩d 诲谤补峁ａ弓峁泃v膩t avi艣e峁Ｄ乼..).^[40] There is no gradation in Consciousness. According to 艢补峁卥补谤补 this is like the disposition of fire to be hot irrespective of the logs of firewood added to it. Just as the inherent capacity of heat neither increases nor decreases, the seer鈥檚 capacity to 鈥渟ee鈥�/experience also remains constant in all the three states.

Footnotes and references:

[back to top]

[1]:

Karmarkar thinks that O峁� 膩ranirnaya辫谤补办补谤补峁嘺 is more suitable, Karmarkar, 骋补耻岣峚辫腻诲补 K膩rik膩, (Poona: Bhandarkar oriental Research Institute, 1953), xxviii.

[2]:

Vidhusekhara Bhattacharya has argued that the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 is later than the 膧驳补尘补 笔谤补办补谤补峁嘺, Bhattacharya, The 膧驳补尘补 艣腻蝉迟谤补 of 骋补耻岣峚辫腻诲补, (University of Calcutta, 1943), xi.

[3]:

Satchidanandendra Saraswati, 惭腻峁囜笉奴办测补 Rahasya 痴颈惫峁沬迟颈, (Holenarasipur: Adhyatma Prakasha Karyalaya, 2011), 26.

[4]:

Hajime Nakaramura, A History Of Early 痴别诲腻苍迟补 Philosophy (part two), (Delhi: Motilal Banarsidass, 2004), 290.

[5]:

Ibid., 305 fn.

[6]:

Aum-ityetad-补办峁�a谤补m-ida峁僺arva峁�, tasyopa-vy膩khy膩na峁儾�丑奴迟补峁僢havad-bhavi鈥�yad iti sarvam补耻尘办腻谤补 eva, yac-c膩nyat-迟谤颈办腻濒腻迟墨迟补峁僼ad-apy-补耻尘办腻谤补 evam (惭腻峁囜笉奴办测补鲍辫补苍颈峁�a诲 1).

[7]:

厂补谤惫补峁僪测别迟补诲 Brahma, ayam-膩tm膩Brahma, so鈥檡am-膩tm膩catu 鈥�p膩t (惭腻峁囜笉奴办测补鲍辫补苍颈峁�a诲 2).

[8]:

According to 艢补峁卥补谤补, these four 辫腻诲补蝉 are not like the four feet of a cow but they are like four fractions of a coin called 碍腻谤峁Ｄ乸补峁嘺. The idea is that each quarter resolves into the one next to it, and when the three resolve into the fourth, that fourth is the whole coin. The word 辫腻诲补 should be interpreted in two ways. For the first three 痴颈艣惫补, Taijasa and 笔谤腻箩帽补, the word 辫腻诲补 is to be derived as padyate anena and used in the sense of 办补谤补峁嘺-instrument. Through them the fourth is realized; hence they are called 辫腻诲补蝉. In the case of 罢耻谤墨测补, the 辫腻诲补 is used in the sense of 鈥榞oal鈥�/鈥榦bject鈥�. The 罢耻谤墨测补 is what is realised or reached (padyate).

[9]:

Nikhilananda Swami, The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 with 骋补耻岣峚辫腻诲补鈥檚 K膩rik膩and 艢补峁卥补谤补鈥檚 Commentary trans. (Calcutta: Advaita Ashrama, 2000), 14.

[10]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲 with Gau岣峚p膩diya-办腻谤颈办腻 and 艢补峁卥补谤补 叠丑腻峁�y补 with Hindi translation, (Gorakhpur: Gita Press, samvat 1993), 31.

[11]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. II, (Delhi: Motilal Banarsidass, 1995), 179.

[12]:

Ibid.

[13]:

Yatra supto na 办补帽肠补苍补 办腻尘补峁儼炷宄静箉ate na 办补帽肠补苍补 svapana峁僷a艣yati tat su 鈥�uptam. Su 鈥�uptasth膩na 别办墨产丑奴迟补h 藲 pra箩帽腻苍补ghana ev腻苍补苍诲补mayo hy腻苍补苍诲补产丑耻办 ceto-尘耻办丑补岣� 辫谤腻箩帽补岣� tr藲 迟墨测补岣� 辫腻诲补岣�, 惭腻峁囜笉奴办测补鲍辫补苍颈峁�a诲 5

[14]:

e 鈥�a 蝉补谤惫别艣惫补谤补 e 鈥�a 蝉补谤惫补箩帽补 e 鈥�o-鈥檔tary膩my e 鈥�a yonih 藲 sarvasya prabhav膩pyayau hi bh奴t膩n膩m, 惭腻峁囜笉奴办测补鲍辫补苍颈峁�a诲. 6

[15]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, Gita Press, 37.

[16]:

Som Raj Gupta, The Word Speaks to the Faustian Man, 184.

[17]:

Thomas E. WOOD, The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 and the腻驳补尘补 艣腻蝉迟谤补: an investigation into the meaning of the 痴别诲腻苍迟补, (Delhi: MLBD, 1992).

[18]:

Thomas E. Wood, The 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 and the腻驳补尘补 艣腻蝉迟谤补: an investigation into the meaning of the 痴别诲腻苍迟补, (Delhi: MLBD 1992), 11-12.

[19]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. 5, part-2, 1060.

[20]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. 2, 25.

[21]:

Ibid., 17.

[22]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. 5, part-2, 686.

[23]:

Gambhirananda Swami, trans. 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 with the K膩rik膩of 骋补耻岣峚辫腻诲补 and the Commentary of 艢补峁卥补谤腻肠腻谤测补, (Calcutta: Advaita Ashrama, 2000), 19 fn.

[24]:

Som Raj Gupta, The Word Speaks to the Faustian Man, 188.

[25]:

Ibid.

[26]:

Ibid.

[27]:

Ibid.

[28]:

The function of the mind having ceased, and cognition and memory, the acts of the mind, being at rest, 辫谤腻峁嘺 is indistinguishably concentrated in the heart, for the 艢谤耻迟颈 (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 4.3.3) says: 鈥�辫谤腻峁嘺 alone draws all (within)鈥�.As 痴补颈艣惫腻苍补谤补 and 痴颈谤腻箩 are one, so Taijas is the same as 贬颈谤补峁噛补驳补谤产丑补 for it is the seer in the cosmic mind. The mind is the link between mind at both macro and micro level is the link between Taijasa and 贬颈谤补峁噛补驳补谤产丑补; and this is borne out by the 艢谤耻迟颈: 鈥渢his 辫耻谤耻峁�a is manomaya (all mind)鈥�.

[29]:

Som Raj Gupta, The Word Speaks to the Faustian Man, 189.

[30]:

Ibid.

[31]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, Gita Press, 41.

[32]:

Thinking of 鈥渢his is my 辫谤腻峁嘺鈥� and 鈥渢hat is his 辫谤腻峁嘺鈥� and so on.

[33]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, Gita Press, 42.

[34]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. 4, 474.

[35]:

Som Raj Gupta, The Word Speaks to the Faustian Man, 193.

[36]:

Ibid.

[37]:

Ibid.

[38]:

Ibid.

[39]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, Gita Press, 45.

[40]:

Ibid.