Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodaH label to access all posts relevant to this text.
Have you reflected on the beginninglessness of ignorance, and its
impermanence by virtue of its removal by knowledge? Let not the words slip by
your eyes, or the impression be shallow. Take the teachings in deep, work them
over as given by the example of the questioner within the text.
Indian readers may have pondered on the kaarana shariira and
wondered about the role of vaasanas, those debts of karma which are often said
to be the cause of who we are. These of course will be dealt with in other
contexts, but know that they are implied within the text studied last week, as
vaasanas are a part of ajnaana. This
lack of knowledge is given as it is common to all, however vaasanas, one of the
components within ignorance, are responsible for the differences in
personalities and life path. The ignorance itself is the cause of life as a
whole. Vaasanas are not mentioned specifically under the kaarana shariira
question simply because, at this stage, we are not looking at individual
purpose and condition, but at life as a unit. They are part of the cause of our existence for sure, but are dealt
with separately, for ultimately each of us is interested only in what it is
that brought "me the sorry individual" to this pass!
त्रि -अवस्थाः /tri-avasthaaH - THE THREE STATES
Remember that we had learned earlier that the sishya (student)
posing the questions within this text is considered as an adhikaari - one who
is 'fit', in that there has been preparatory learning and therefore the
absolute basics has been learned. Thus, having enquired as to the nature of
enquiry itself, and how it is that the body and the individual fit into this
research, the next question is about conditions in which the individual can
find his or herself with regard to the gaining of experience. One might have
expected Adi Shankaraacharya to have gone to an explanation of the
panchmahaabhoti or the pancha-koshas, or other such material, but as he has
been expounding on the subtle influences of existence and how it manifests,
this is the logical place to introduce the states of consciousness.
अवस्थात्रयं किम्
जाग्रत्स्वप्नसुषुप्त्यवस्थाः।
avasthaatrayaM
kim
jaagratsvapnasuSuptyavasthaaH.
"What are the three states ?
They are the waking, dream and deep
sleep states."
The range of human experience is wide indeed. We experience the
physical world as sound, touch, for, taste and smell via the sthuula shariira;
the emotional world as desire, anger, love, compassion and so forth; the
intellectual world as ideals, concepts, imagination et cetera, both those two
via the suukshmaa shariira. It is possible, also, to experience the absence of
all these, if we can move ourselves into the kaarana shariira.. We have learned
about the three bodies by which experience can be had. Now the question is
asked as to the different levels of consciousness by which we can vary or alter
the experiences. Each of us undergo these states each and every day.
जाग्रदवस्था का
श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च
ज्ञायते इति या सा जाग्रदवस्था।
स्थूलशरीराभिमानी आत्मा विश्व इत्युच्यते।
jaagradavasthaa
kaa
shrotraadiGYaanendriyaiH
shabdaadiviSayaishca
GYaayate
iti yaa saa jaagradavasthaa.
sthuulashariiraabhimaanii
aatmaa vishva ityuchyate.
"What is the waking state
?
That state of experience in which the sense objects like sound are
perceived through the sense organs like the ears, is the waking state. The
Self, identifying with the gross body is then called 'vishva' (waking state
ego)."
As we read this, we consider ourselves to be awake. As we make our
meals, we consider ourselves to be awake. Well, perhaps our eyes are open, but
how available is our mind?! Joking aside, waking is the state through which we
act and interact with the world, albeit at various levels of alertness. The
definition given by the Guru here is that waking is the state in which we come
to perceive by the use of all our senses. In other states, knowledge of
different forms may come to us, but what defines the waking state is the
activity and direct perception via the indriyas. We also express ourselves
fully in our waking state. As this is the case the waker is said to be 'vishva'
- completely functioning.
It is only in the waking state that we are totally identified with
our shtuula shariira. In dream and deep sleep, all sense of the physical
becomes blurred or absent. Also, in waking state, we are in full contact with
our suukshma and kaarana shariiras also - your physical body is sitting reading
this - the reading itself is happening via the subtle body and, if fully awake,
the concept of your higher Self watching you as you do this is also present.
All transactions happen via the gross body. The objects in the
waking world are experienced through the sense organs. The notions of doership,
expectation of results and enjoyment arise within this state; thus we find a
presence of ego ("I"-ness). The waking world appears to be solid and
real. Objects and events seem to have a cause and effect relationship, with
uses and functions according to their own 'laws'. We consider that we rise each
day to the same familiar world and therefore give the waking state a greater
reality and importance; for within it we form attachments to objects, beings
and happening and thus are affected by what happens to them. We easily dismiss
our dreams as unreal, but find it excessively difficult to dismiss the world.
Keep in mind that each state is a conditioning of the Self; the "Greater I'' becomes deluded and identifies with the waking state ego, believing
itself to be separate from all other objects. Within that though, if we are
functioning correctly, there is the witness Self wondering at all that goes on
and we are at least vaguely aware of that part of ourselves; it is the part
which takes the truly alert into the path of philosophy and spiritual research.
