IV. Role of Five Pranas in the Different States of Consciousness
6:25 AM Posted In Yogic Experience of States of Consciousness Edit ThisState of deep sleep is characterised by the absence of outer physical and inner mental activity. It is one of silence (tusnibhava) in which there is neither object nor means of knowledge (Tantraloka, 10.258). According to Utpaladevacarya in his Isvara-pratyabhijna-karika, in this state the absence of object of knowledge characterises the sunya pramata, who is nothing more than not-being of Buddhi, etc. and who experiences subjectivity as ‘I’, which is related only to the vague and absolutely formless residual traces. In this sunya resides the power which sets prana, etc., in motion and is the internal activity of the senses (indiryas). This power is called life (jivana). Another view of life is that it is nothing but self-consciousness, identified with the prana which is identical with the group of eight (puryastaka). Deep sleep, therefore, consists in the rest of self-consciousness in sunya or prana and is like the state of dissolution resembling the world situation during cosmic dissolution. Deep sleep (susupti) is of two kinds – (i) that in which the objective consciousness persists and (ii) that in which there is no objective consciousness. In the former, the subject has the impurity of Maya, but in the latter, one is free from it (Utpaladevacarya's Isvara-pratyabhijna-karika, 3.2.13-15).
Susupti is also a state of potentiality said to be the seed of the universe (Tantraloka, X.262)where everything is merged within the subject in the form of latent impressions (samskara) which give rise to the world of differentiated perceptions when the individual wakes up. Thus, it is the microcosmic equivalent of universal destruction (pralaya) (Utpaladevacarya's Isvara-pratyabhijna-karika, 3.2.15) where tattvas or the categories of experience in the realm of diversity dissolve. Though the same cognising subject that is present in the waking and dream states persists in this state of consciousness but he appears to be absent because the object and the means of knowledge, with which he formerly identified, are no longer present (Tantraloka, X.258).
In this state of consciousness, impurity of individuality (anavamala) continues to operate which contracts consciousness and deprives it of its awareness and freedom and is therefore not supported by the other impurities, thereby leaving the subject in a state of emptiness (sunya). Consciousness is present here as sunyapramatr or void subject which is the source from which the powers of the senses and the prana spring when one rises from this state.
This state of consciousness presents itself in two forms in an individual – one is totally without object in which an individual recalls when he awakes and thinks – I knew nothing at all. This type of experience is called apavedyasusupti.
The second type of experience is that of impurity of maya (mayiyamala) which continues to function in a subtle way and has some objective content. This is known when an individual awakes from this state and thinks – I slept well. This state is called savedyasusupti.
For Yogis this state of deep sleep is closer to the state of universal consciousness than the waking or dreaming, for in this state of consciousness, the subject alone exists and the yogis call it established in form (rupastha) since, here the cogniser is the creator of forms rupayati and is therefore in pure form (Tantraloka, X.261). For the average man, it is an experience of inconscient sleep but for the yogis, deep sleep is samadhi in which he is in a state of transcendental aloofness, free of the awareness of distinction between the subject and the object. But for the seeker of knowledge, this state is the state of great pervasion (mahavyapti) because, established in subjectivity of consciousness, they are free of the restrictions imposed by the object (Tantraloka, X.262).
Utpaladevacarya is of the view that the trinity of these states of consciousness have to be given up because of the supreme importance it gives to prana (the animating life-force) and the secondary place it allots to the Ultimate Nature – pure Consciousness and also because of the occurrence of pleasure, pain, and so on, which represent precisely its rise and fall (Isvara-pratyabhijna-karika,3.2.18). The purpose behind this is that the body, the mind, and the system of breathing, as well as the void-like awareness, attain particular importance for human beings in the waking, dream and deep sleep states of consciousness whereby the pure Consciousness is pushed into the background of human awareness with the result that this Consciousness is suppressed and forgotten leading to experiences of pleasure and pain, among others, tend to dominate. Therefore according to him, these three states of animated awareness should be given up and the fourth state – turiya, is worthy of being awakened since it is pure divine Consciousness and is the supreme master of all knowing and doing in accordance with its free will.
He further adds that the principle of life, prana, manifests itself primarily as inhaling (prana) and exhaling (apana) in the waking and the dream states of consciousness. While in the state of deep sleep, prana is called samana which suspends both the earlier forms of prana. Therefore, samana is called visuvat (Isvara-pratyabhijna-karika,3.2.19). Samana is like the time, and is characterised by the equality of the movement of prana and apana and the rest of the principle of life in the cavity of heart i.e. neither moving to the right or to the left for a while; exactly as the time (Abhinavagupta's Isvara-pratyabhijna-vimarisi, 3.2.19).
Finally, in the state of turiya, prana moves through the mid-passage susumna and as such it is called udana. In it, the dissolution of the objective world starts. While prana in the form of vyana is present in the state of turiyatita state of consciousness (Isvara-pratyabhijna-karika,3.2.20)which is nothing but the climax of the turiya.
Abhinavagupta in his commentary on verse 3.2.20 of the above mentioned karika, states that prana means the being of the principle of consciousness – cidarupa as prana and apana, the characteristic of life and is essentially nothing more than the universal motion (samanyaparispanda) that brings consciousness to the inconscient body. When the freedom (svantarya), self is imposed on it, it is apprehended as “I”. This very being of cit, manifesting itself in the particular forms of movement such as those of prana, etc., assumes five different forms and shows in itself the particularity of prana and that of apana in succession in the form of inhaling and exhaling. These two movements are very clear in the waking state because here the prana proceeds from the body and rests on the external object and from there comes back to body and rests on the internal object. Therefore, prana and apana are distinctly cognised.
In the dream state of consciousness, both are present because the cogniser clearly sees prana and apana in the form of inhaling and exhaling of a person who is asleep and the sleeping person also realises their existence in the form of leaving and coming back to the heart. So the principle of life, Prana, has two movements inhalation and exhalation in the waking state as well as in dream state. But when, this state grows very strong then there is a subject in deep sleep, susupta, and it is of two types and both the types are characterised by the possession of the principle of life called samana. In the savedya susupta, the movement of prana and apana is perceptible, yet in reality, deep sleep consists primarily in the rest of the principle of life in between the two movements in which the hrdayasadana, -- the spatial point, which is beyond the reach of the senses.
Thus, the suspension of activity of prana and apana, for a while, is the feature of samana whose primary function is to produce equality in the vital fluids in the higher as well as the lower animals and is responsible for the digestion of food, because it brings about the opening of the lotus of the heart and is like the time called visuvat because it is equality of prana and apana which are like day and night and rest in the cavity of the heart for a while.
Finally, Abhinavagupta states that when the activity of the principle of life abandons the left and right passages and follows the upward central path, then that movement brings about melting away of all duality like that of melted Ghrta and produces a state that is characterised by unity. In this state of consciousness, prana is called udana. It is technically called turiya. But when duality completely disappears, the activity of the principle of life (pranavrtti) assumes the form of vyana inasmuch as it operates in the body, consisting of the mass of elements and worlds, which constitute the entire sphere of objectivity. This is known as turiyatita state. It is the Ultimate Reality, which is essentially the cause as well as whole universe itself. Thus, the subject is nothing more than the principle of life – pranarupa that assumes the forms of prana, apana, udana, samana, and vyana.
Although in the states of turiya and turiyatita, the principle of life exists, otherwise there would be no rise from them as there is destruction of duality in these states of turiya and turiyatita and are characterised by rest on unity, therefore, there is no variety of pleasure and pain in them. These two states of consciousness are states of the highest bliss, characterised by perfect rest on the Self. Hence, they are ought to be acquired.
Thus, the Ultimate Reality whose body is the whole universe appears as prana, apana, udana, samana, and vyana. (See Abhinavagupta’s commentary on verse 3.2.20, pp.216-218.)
Susupti is also a state of potentiality said to be the seed of the universe (Tantraloka, X.262)where everything is merged within the subject in the form of latent impressions (samskara) which give rise to the world of differentiated perceptions when the individual wakes up. Thus, it is the microcosmic equivalent of universal destruction (pralaya) (Utpaladevacarya's Isvara-pratyabhijna-karika, 3.2.15) where tattvas or the categories of experience in the realm of diversity dissolve. Though the same cognising subject that is present in the waking and dream states persists in this state of consciousness but he appears to be absent because the object and the means of knowledge, with which he formerly identified, are no longer present (Tantraloka, X.258).
In this state of consciousness, impurity of individuality (anavamala) continues to operate which contracts consciousness and deprives it of its awareness and freedom and is therefore not supported by the other impurities, thereby leaving the subject in a state of emptiness (sunya). Consciousness is present here as sunyapramatr or void subject which is the source from which the powers of the senses and the prana spring when one rises from this state.
This state of consciousness presents itself in two forms in an individual – one is totally without object in which an individual recalls when he awakes and thinks – I knew nothing at all. This type of experience is called apavedyasusupti.
The second type of experience is that of impurity of maya (mayiyamala) which continues to function in a subtle way and has some objective content. This is known when an individual awakes from this state and thinks – I slept well. This state is called savedyasusupti.
For Yogis this state of deep sleep is closer to the state of universal consciousness than the waking or dreaming, for in this state of consciousness, the subject alone exists and the yogis call it established in form (rupastha) since, here the cogniser is the creator of forms rupayati and is therefore in pure form (Tantraloka, X.261). For the average man, it is an experience of inconscient sleep but for the yogis, deep sleep is samadhi in which he is in a state of transcendental aloofness, free of the awareness of distinction between the subject and the object. But for the seeker of knowledge, this state is the state of great pervasion (mahavyapti) because, established in subjectivity of consciousness, they are free of the restrictions imposed by the object (Tantraloka, X.262).
Utpaladevacarya is of the view that the trinity of these states of consciousness have to be given up because of the supreme importance it gives to prana (the animating life-force) and the secondary place it allots to the Ultimate Nature – pure Consciousness and also because of the occurrence of pleasure, pain, and so on, which represent precisely its rise and fall (Isvara-pratyabhijna-karika,3.2.18). The purpose behind this is that the body, the mind, and the system of breathing, as well as the void-like awareness, attain particular importance for human beings in the waking, dream and deep sleep states of consciousness whereby the pure Consciousness is pushed into the background of human awareness with the result that this Consciousness is suppressed and forgotten leading to experiences of pleasure and pain, among others, tend to dominate. Therefore according to him, these three states of animated awareness should be given up and the fourth state – turiya, is worthy of being awakened since it is pure divine Consciousness and is the supreme master of all knowing and doing in accordance with its free will.
He further adds that the principle of life, prana, manifests itself primarily as inhaling (prana) and exhaling (apana) in the waking and the dream states of consciousness. While in the state of deep sleep, prana is called samana which suspends both the earlier forms of prana. Therefore, samana is called visuvat (Isvara-pratyabhijna-karika,3.2.19). Samana is like the time, and is characterised by the equality of the movement of prana and apana and the rest of the principle of life in the cavity of heart i.e. neither moving to the right or to the left for a while; exactly as the time (Abhinavagupta's Isvara-pratyabhijna-vimarisi, 3.2.19).
Finally, in the state of turiya, prana moves through the mid-passage susumna and as such it is called udana. In it, the dissolution of the objective world starts. While prana in the form of vyana is present in the state of turiyatita state of consciousness (Isvara-pratyabhijna-karika,3.2.20)which is nothing but the climax of the turiya.
Abhinavagupta in his commentary on verse 3.2.20 of the above mentioned karika, states that prana means the being of the principle of consciousness – cidarupa as prana and apana, the characteristic of life and is essentially nothing more than the universal motion (samanyaparispanda) that brings consciousness to the inconscient body. When the freedom (svantarya), self is imposed on it, it is apprehended as “I”. This very being of cit, manifesting itself in the particular forms of movement such as those of prana, etc., assumes five different forms and shows in itself the particularity of prana and that of apana in succession in the form of inhaling and exhaling. These two movements are very clear in the waking state because here the prana proceeds from the body and rests on the external object and from there comes back to body and rests on the internal object. Therefore, prana and apana are distinctly cognised.
In the dream state of consciousness, both are present because the cogniser clearly sees prana and apana in the form of inhaling and exhaling of a person who is asleep and the sleeping person also realises their existence in the form of leaving and coming back to the heart. So the principle of life, Prana, has two movements inhalation and exhalation in the waking state as well as in dream state. But when, this state grows very strong then there is a subject in deep sleep, susupta, and it is of two types and both the types are characterised by the possession of the principle of life called samana. In the savedya susupta, the movement of prana and apana is perceptible, yet in reality, deep sleep consists primarily in the rest of the principle of life in between the two movements in which the hrdayasadana, -- the spatial point, which is beyond the reach of the senses.
Thus, the suspension of activity of prana and apana, for a while, is the feature of samana whose primary function is to produce equality in the vital fluids in the higher as well as the lower animals and is responsible for the digestion of food, because it brings about the opening of the lotus of the heart and is like the time called visuvat because it is equality of prana and apana which are like day and night and rest in the cavity of the heart for a while.
Finally, Abhinavagupta states that when the activity of the principle of life abandons the left and right passages and follows the upward central path, then that movement brings about melting away of all duality like that of melted Ghrta and produces a state that is characterised by unity. In this state of consciousness, prana is called udana. It is technically called turiya. But when duality completely disappears, the activity of the principle of life (pranavrtti) assumes the form of vyana inasmuch as it operates in the body, consisting of the mass of elements and worlds, which constitute the entire sphere of objectivity. This is known as turiyatita state. It is the Ultimate Reality, which is essentially the cause as well as whole universe itself. Thus, the subject is nothing more than the principle of life – pranarupa that assumes the forms of prana, apana, udana, samana, and vyana.
Although in the states of turiya and turiyatita, the principle of life exists, otherwise there would be no rise from them as there is destruction of duality in these states of turiya and turiyatita and are characterised by rest on unity, therefore, there is no variety of pleasure and pain in them. These two states of consciousness are states of the highest bliss, characterised by perfect rest on the Self. Hence, they are ought to be acquired.
Thus, the Ultimate Reality whose body is the whole universe appears as prana, apana, udana, samana, and vyana. (See Abhinavagupta’s commentary on verse 3.2.20, pp.216-218.)
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