V Subrahmanian, Tuesday, July 14, 2015 10:46 am

The Pra?nopani?at – Part 9

In the previous part, at the end, the conclusion of the Mantra 4.4 was given. Now, in the sequel, the dream state which is the content of the Mantra 4.5 is stated:

The dream state is characterized by the cessation of the activity of the organs (sense and motor). However, the pr??a and its modifications, the vital force, do not cease to act since that would mean the very death of the person. Hence, the pr??a keeps awake to maintain the body. The dream is the state in between the waking and deep sleep. The j?va has as though withdrawn oneself from all worldly activity whereby the organs are not active. This is akin to the sun setting, withdrawing all its rays. The actual dream experience is one of expansiveness and greatness for the j?va in the sense that it assumes a variety of forms, modes, etc. consisting of subject-object duality. For example, the j?va experiences, rather sees, in the dream himself amidst a large gathering of viewers of a game played in a huge stadium. The very stadium, the players, the audience, the sun illumining the whole area, the play action, etc. are all not those of the outside but are all projected inside; it is a purely internal, exclusive, private, experience. Yet it appears, during the time, to be just like any other waking experience, happening ‘outside’ the body.

How such an experience takes place is what is stated by this mantra:

The fundamental point to be remembered here is that the mind is under the influence of a certain past experience that has remained in the subconscious, as an impression, v?san?. It could be, for example, of a friend or a son that was seen earlier. In the dream the mind seems to think that that friend or son is being seen now. The impression of a past experience of hearing something, too, can be brought up during the dream and that very experience can be had in the dream under the impression that that experience is just now taking place. Experiences pertaining to visiting various places too come up in a dream, through the medium of the v?san? and present themselves to the dreamer as though they are being experienced now. Not just that, even experiences of events not experienced in the present birth but belonging to past births too can come up in a person’s dream. The real and the unreal too can be projected by the mind in a dream. For instance both the water in a pitcher and water in a mirage can present itself in a dream. Whatever can be enumerated and not so listed, that is the entire gamut of experiences that can be had, comes up in the dream through those respective v?san?s. The j?va thereby sees all the dreams in unification with all the organs. The idea is: the j?va, though now lying on the bed and dreaming, while his organs are not active, is also endowed with another dream-body, mind and organs, with which, in the dream, he interacts with all the objects, persons, etc. that are also projected in the dream. In any case, the dream experience is a mysterious one, baffling the understanding of people. Yet the ?ruti makes an excellent exposition of the experience so that one can appreciate the role of the mind, the Self and the circumstances related to the dream-experience.

Mantra 4.6

? ??? ??????????? ???? ? ?????? ???? ?????????? ?????????????????????? ???????? ???? ? ? ?

? j?va ??? when ????? light ??????? overcome ???? happens ???? then ?? this ????j?va ????????? dreams ? not ?????? see ?? then ???? this ??????? in ????? body ???? this ???? happiness ???? arises

  1. When the j?va is overcome by light he sees no dreams; at that time, in this body, arises this happiness.

The state of dreamless sleep is being stated here. When the j?va who is predominantly the mind (in the state of dream the gross body is not active and only the mind is awake, letting the subconscious, v?san? state, to remain active), becomes overwhelmed by the light of the sun that is, in the body, the tejas, light, called pitta, bile, present in the n??i-s, then it (the j?va) is said to be devoid of, bereft of, any connection with the mind characterized by v?san?-s (subconscious thoughts) is now not present. The mind is the doorway for the j?va to have any objective experience. In this state the rays, that is, thoughts, of the mind, along with the sense organs, remains resolved in the heart. When the mind, akin to the fire latently pervading the entire wood, pervades the entire body with un-specific thought, then the j?va is said to be asleep, that is, in the state of sleep. In this state the mind-predominant j?va does not witness dreams since the connection with the doorway to the mind is shut by the tejas, light. At that time in the body an undisturbed bliss is experienced. The knowledge , experience, of the bliss is spread all over the body and is pleasant.

Mantra 4.7

? ??? ????? ?????? ?????????? ????????????? ??? ? ?? ???????? ?? ?????? ???????????? ? ? ?

? that is ??? like ????? O Somya ?????? birds ?????????? tree ?????????????? attain to ??? so too ? verily ?? indeed ??? that ????? all ??? in the Supreme ?????? ?tman ???????????? attain to and rest

  1. As birds go to a tree to roost, even so, O friend, all this rests in the Supreme Atman.

At the time of deep sleep all the organs and the body-mind that are bound by avidy?-k?ma-karma (ignorance-desire-action) remain in peace having ceased to function. This is a state when the ?tman that is thought to be quite different owing to the limiting adjuncts (up?dhis) is in its native pure and pristine state. The Upani?ad proceeds to teach that such a state is possible to attain by resolving each successive state into its prior state of causal sequence. Towards this end an analogy is given: Just as, O pleasant looking one, just as birds repair to their lodging tree after their day of activity, to rest, so too the entire lot of entities to be stated in the sequel will return to their abode, their very source, the Supreme ?tman that is Imperishable.

Mantra 4.8

?????? ? ???????????? ??????????????? ? ?????? ?????????? ? ??????? ?????????? ?????????????????? ? ???????? ?????????? ? ???????? ? ????????? ? ?????? ? ????????? ? ????? ????????? ? ?????? ????????????? ? ????? ???????? ? ????? ????????? ????????????????????? ? ??????? ????????????? ? ???? ? ???????? ? ????? ???????? ? ????????? ????????? ????????????????????? ? ?????? ? ?????????? ? ?????? ?????????????? ? ???????? ???????????? ? ? ? ?
?????? Earth ? and ???????????? its subtle state ? and ??? water ? and ?????????? its subtle state ? and ???? light ? and ?????????? subtle ligght ? and ????? air ? and ??????????? subtle air ? and ????? ether ? and ??????????? subtle ether ? and ?????? eye ? and ?????????? form ? and ???????? ear ? and ????????? sound ? and ?????? nose ? and ????????? smell ??? tongue ? and ????????? taste ? and ????? skin ? and ????????????? touch ? and ???? speech (tongue) ? amd ???????? speech ? and ????? hands ? and ???????? graspable ? and ?????? genital ? and ???????????? enjoyment ? and ????? excretory ? and ????????????? excreta ? and ???? feet ? and ???????? space to be trodden ? and ??? mind ? and ???????? thoghts ? and ??????? intellect ? and ????????? to be known ? and ??????? ego-sence ? and ??????????? the I thought ? and ?????? awareness ? and ?????????? its content ? and ???? the shine of the skin ? and ?????????????? the object revealed ? and ?????? pr??a ? and ???????????? ? and that is held in place
Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported.

All the elements that are experienced in the world have their true, native, states that are not available for sensory experience. That state is the causal state and the one that we experience is the effect. The effect attains to its cause. What are those effects and their causes and all the others that attain the ?tman?

Part 10

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