yatra supto na ka~nchana kAmaM kAmayate na ka~nchana svapnaM pashyati tat suShuptam | suShuptasthAna ekibhUtaH praj~nAnaghana evAnandamayo hyAnandabhuk chetomukhaH prAj~nastRRitIyaH pAdaH || 5 ||
tat suShuptam – That (is called) the deep-sleep state yatra supto – in which the sleeper kAmyatena ka~nchana kAmaM – desires nothing (not any desired objects) napashyatika~nchana svapnaM – nor sees any dreams. tRRiitIyaH pAdaH – The third aspect prAj~naH – (is called) ‘the one who knows or understands’, suShuptasthAna – the state of deep sleep. ekibhUtaH – (In this state), everything is undifferentiated (literally ‘one element’), praj~nAnaghana eva – just a homogenous mass of Consciousness AnandamayaH – full of bliss, hi Ananda bhuk – indeed the ‘enjoyer’ of bliss. chetomukhaH – (Literally) it is the one whose mouth is intelligence.
The third aspect of the Self is prAj~na. This is the deep-sleep state in which one neither desires anything nor sees any dream. Everything is undifferentiated; simply blissful Consciousness alone, gateway to the other two cognitive states.
Q: When the jIva removes the ignorance of his real nature, and realizes Atman is his Real unchanging Self, if the body dissolves, what happens afterwards?
If there is no further birth, do we then remain as Absolute, without name and form, without knowing anything other than pure Self? Is it like space all being uniform without any form? Is there nothing that is known? Surely it doesn’t remain In an absolute ‘stateless state’ of no Knowing?
Your question is based on a misunderstanding. At the empirical level, there is indeed a ‘person’ who may or may not become enlightened. If he/she does gain Self-knowledge, then clearly the outlook of the person for the remainder of his/her ‘life’ is going to be different.
The sheath-related verses in the Panchadashi occur in Chapter 1:
The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.
SInce some of the participants in discussions at this site respect the words of Ramana Maharshi above those of most other sources, I thought the following might be instructive for the present topic of the deep-sleep state.
from “Maha Yoga Or The Upanishadic Lore In The Light Of The Teachings Of Bhagavan Sri Ramana” by “Who”, SRI RAMANASRAMAM, Tiruvannamalai, 2002
The State of Deliverance is egoless. So is deep sleep. So it would seem as if one can become free by merely going to sleep. But it is not so. No one becomes free by going to sleep. When he awakes he finds himself as much in bondage as ever before. We have seen that even the Yogi, when he comes out of his trance, called Samadhi, is in the same predicament. The question is: “Why does not the sleeper, who becomes egoless in sleep, stay egoless? Why does the ego revive again on waking?”
Before we consider the answer, we may notice another feature of sleep, which we find from Revelation. Not only is sleep not the gateway to Deliverance; it is also an obstacle to It. We shall see later on that if the seeker of the Self falls asleep while engaged in the Quest, he has to begin over again on waking. Only if he keeps wide awake all the time, and persists actively in the Quest till the Revelation of the Self takes place, does he become free from bondage. We find this indicated in the third part of the Taittiriya Upanishad, where we are told that Bhrigu, who received his teaching from his father, Varuna, obtained Experience of the real Self – therein named Bliss, Ananda – straightaway from the sheath of the intellect; he did not shed that sheath and become lost in the sheath of bliss – the Anandamaya – which would have meant falling asleep. This last sheath – the causal body – is not separately transcended, but only along with the sheath of intelligence. Continue reading →
Part 11 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.
The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.
Part 11 looks at the five organs of action and the nature of the causal body.
There is a hyperlinked Contents List, which is updated as each new part is published.
VEDĀNTA the solution to our fundamental problem by D. Venugopal
Part 23 begins the chapter on ‘Analysis of the subject in its three states of experience’. This first part looks at the three aspects of the body-mind-sense complex – the causal, subtle and gross bodies.
There is a complete Contents List, to which links are added as each new part appears.
Q: Do vAsanA-s belong to the causal body or the subtle body?
In the subtle body camp I got a response from one of Swami Dayananda’s senior students saying that the causal body is pure ignorance with no attributes and that vAsanA-s “definitely belong to the subtle body”. In addition, from my own quick review of some of Shankara’s basic works I can find no passage that says the causal body is anything but “avidyA” and find no mention of the term “ vAsanA-s ” anywhere.
In the causal body camp I have James Schwartz and multiple pieces of Chinmayananda literature. In fact I have seen them equate vAsanA-s to avidyA by pointing out that avidyA and vAsanA-s are both caused by the guNa-s.
Can you help with this one? What is going on here? Btw, as an interesting side note, in Swami Dayananda’s extensive Gita course-books the word “ vAsanA-s ” does not appear once.