3 (c) Analysis of Experience of States of Consciousness Described in the Mandukya Upanishad
8:13 AM Posted In Yogic Experience of States of Consciousness Edit ThisState of Consciousness in Deep Sleep
The third is that state of deep sleep which is distinct from the dream inasmuch as though in a state of sleep. Here the individual concerned does not see any dream nor does he have any desire for anything. This is a state of perfect slumber (Mandukya Upanishad, 5). Desirelessness with the state of deep sleep bears out that desires are fundamental cause of dreams. Unfulfilled desires of the past give themselves expression in the form of dreams while desirelessness of the deep sleep is due to the self returning to its subjective being without having left any trace of its projection in objectivity. This state of the self is recounted in the Brhadaranyaka Upanisad through an analogy of an eagle or falcon:
"But just as there in the aerial space a falcon or an eagle after having flown about, gets tired, folds together its wings and proceeds to a squatting or crouching position, so also the self hurries to that state in which, while asleep, it experiences no desire any more and sees no dream images. ...
It is the essential form of the same, in which, raised above the desires it is free from evil and is devoid of fear because just as one, embraced by a beloved woman, has no consciousness of that which is outside or inside, so also the self, embraced by consciousness of the self has no consciousness of what is outside or inside. That is the essential form of the self in which it is one with all its desires appeased or fulfilled, one desiring its own self, one without desires and free from desire.
Then the father is not the father and the mother is not the mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas; then the thief is not the thief, the murderer is not the murderer, Candala is not the Candala, ….the ascetic is not an ascetic, the performer of austerities is not the performer of austerities, because in this state, consciousness is unaffected by good and unaffected by evil, since it transcends all the torments of the heart." (Br. Up. IV.3.19; IV.3.21-22)
It shows that the state of deep sleep is not absolutely shorn of consciousness and joy. The joy of this state is of a higher order than one normally has in the state of waking or dream. This is why Mandukya Upanisad describes this state as one of self-contained consciousness, blissful within, inclined to awareness and yet completely ignorant. (Man. Up. 5)
This deep state of consciousness also has four stages:
1. Susupti-jagrat (Deep sleep in the Waking):
In this state of consciousness, emptiness of deep sleep rises up to obliterate all objective consciousness. But when the subject awakes from this state of consciousness, he remembers nothing except that he was completely asleep in which he had lost all sense of himself and the world. It is a state in which the entire objective world is in a latent form. Thus, it is called udita or emergent state.
2. Susupti-svapna (Deep sleep in dreaming):
This state is known vipula or extensive because in this state latent impressions begin to proliferate and mature. The subject or pramata is more aware of his nature. Subtle traces of perceptions appear within him at one with his own nature and he rises closer to the state of universal consciousness.
3. Susupti-susupti (Deep sleep in Deep sleep):
It is a state in which the subject experiences a subtle, uninterrupted, awareness of his own subjectivity at rest within itself and when he awakens, he remembers this state as being one of spiritual bliss. Every time he regains it, it becomes more intense, until he reaches the deep sleep in the Fourth state. In susupti-susupti the residual traces of objective experience becomes subdued and tranquil. Therefore, this state is called santa or peaceful.
4. Susupti-turiya (Deep sleep in Fourth State):
This state is called suprasanna or blissful wherein an individual continues to abide in that state, fully aware of his own subjectivity and of its blissful nature. This becomes samadhi for a yogi who on the collapse of this consciousness, enters into the Fourth state of consciousness.
"But just as there in the aerial space a falcon or an eagle after having flown about, gets tired, folds together its wings and proceeds to a squatting or crouching position, so also the self hurries to that state in which, while asleep, it experiences no desire any more and sees no dream images. ...
It is the essential form of the same, in which, raised above the desires it is free from evil and is devoid of fear because just as one, embraced by a beloved woman, has no consciousness of that which is outside or inside, so also the self, embraced by consciousness of the self has no consciousness of what is outside or inside. That is the essential form of the self in which it is one with all its desires appeased or fulfilled, one desiring its own self, one without desires and free from desire.
Then the father is not the father and the mother is not the mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas; then the thief is not the thief, the murderer is not the murderer, Candala is not the Candala, ….the ascetic is not an ascetic, the performer of austerities is not the performer of austerities, because in this state, consciousness is unaffected by good and unaffected by evil, since it transcends all the torments of the heart." (Br. Up. IV.3.19; IV.3.21-22)
It shows that the state of deep sleep is not absolutely shorn of consciousness and joy. The joy of this state is of a higher order than one normally has in the state of waking or dream. This is why Mandukya Upanisad describes this state as one of self-contained consciousness, blissful within, inclined to awareness and yet completely ignorant. (Man. Up. 5)
This deep state of consciousness also has four stages:
1. Susupti-jagrat (Deep sleep in the Waking):
In this state of consciousness, emptiness of deep sleep rises up to obliterate all objective consciousness. But when the subject awakes from this state of consciousness, he remembers nothing except that he was completely asleep in which he had lost all sense of himself and the world. It is a state in which the entire objective world is in a latent form. Thus, it is called udita or emergent state.
2. Susupti-svapna (Deep sleep in dreaming):
This state is known vipula or extensive because in this state latent impressions begin to proliferate and mature. The subject or pramata is more aware of his nature. Subtle traces of perceptions appear within him at one with his own nature and he rises closer to the state of universal consciousness.
3. Susupti-susupti (Deep sleep in Deep sleep):
It is a state in which the subject experiences a subtle, uninterrupted, awareness of his own subjectivity at rest within itself and when he awakens, he remembers this state as being one of spiritual bliss. Every time he regains it, it becomes more intense, until he reaches the deep sleep in the Fourth state. In susupti-susupti the residual traces of objective experience becomes subdued and tranquil. Therefore, this state is called santa or peaceful.
4. Susupti-turiya (Deep sleep in Fourth State):
This state is called suprasanna or blissful wherein an individual continues to abide in that state, fully aware of his own subjectivity and of its blissful nature. This becomes samadhi for a yogi who on the collapse of this consciousness, enters into the Fourth state of consciousness.
To Be Concluded...
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