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Since the time of the 鲍辫补苍颈峁�a诲蝉, Consciousness has been the fundamental concept of Indian thought. The earliest and significant precursors to the 惭腻峁嘾奴办测补办腻谤颈办补鈥� s analysis of the states of consciousness are found in the 叠峁沨补诲腻谤补峁噛补办补 and the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲蝉. Complying upon these 鲍辫补苍颈峁�a诲颈肠 references, I would like to begin my work with an analysis of the states of Consciousness in these two 鲍辫补苍颈峁�a诲蝉. An attempt has been made in this chapter to study the views of the three schools of Indian Philosophy namely 颁腻谤惫腻办补, 厂腻峁卥丑测补 and 狈测腻测补 as they offer divergent views on consciousness.

The 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 has a special relation with the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲, as quoted by eminent scholar Vidhushekhara Bhattacharya,^[1] the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 is the main 鲍辫补苍颈峁�a诲颈肠 source of the 膧驳补尘补艣腻蝉迟谤补. Commenting upon this relation an eminent advaita scholar T.M.P Mahadevan^[2] says that the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 is the main source of 骋补耻岣峚辫腻诲补蝉 thought.

Discussions about the three states of consciousness occur twice in the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. The first one occurs in the form of a dialogue between 础箩腻迟补艣补迟谤耻 and 骋腻谤驳测补. 础箩腻迟补艣补迟谤耻 asks 骋腻谤驳测补 a significant question: 鈥榳here does a person (辫耻谤耻峁�a) who possesses consciousness (惫颈箩帽腻苍补尘补测补) go during sleep and from where does he come back鈥�? (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 II.i.16)^[3]

骋腻谤驳测补 could not answer this question. 础箩腻迟补艣补迟谤耻 then takes 骋腻谤驳测补 to a person who is asleep and points out that:

鈥榃hen this person/being is asleep, it (being) absorbs, at that time, the functions of the organs through its own consciousness, and rests in the Supreme Self (腻办腻艣补) that is in the heart. When this being absorbs them it is called svapiti. Then the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. II.i.17)^[4].

The literal meaning of the word svapiti is 鈥榤erged (apiti) in its own Self (svam)鈥�. In dream, the mind and the senses are not restrained and a person moves as he pleases, he becomes a great king or a noble Brahmin as it were: or attains, as it were, high or low states. Just as a great king, takes his citizens with him, and moves about in his domain as he pleases, so does the Self takes breath etc. with him and moves about in this body as he pleases (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. II.i.18)^[5]. In deep sleep, however, a person knows nothing: he moves through the seventy two thousand nerves (channels) called the 丑颈迟腻 and rests in the pericardium. In this state, one rests like a youth or a king/emperor or a Brahmin who has reached the maximum (atighni) of bliss (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 II.i.19)^[6].

In another well known dialogue, found in the 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲, a brilliant discourse on the nature of Self/Consciousness is given by Sage 驰腻箩帽补惫补濒办测补. This section brings out the nature of Self as the Light of all lights and this Light requires no other light to illumine It (svayam jyoti). In this dialogue between 驰腻箩帽补惫补濒办测补 and king Janaka, the king desires to know the source of illumination that makes it possible for human beings to function in this world. Y膩j帽膩valkya initially informs the king that it is the light of the sun. This answer, however, does not satisfy the king. He further asks: when the sun has set what light does a person have? Y膩j帽膩valkya informs him that it is the light of moon. This reply does not satisfy the king either. He queries further: with the setting of the sun and the moon, what light does a person have? Y膩j帽膩valkya then replies: 鈥榠t is the light of fire鈥�. The king persists in questioning and asks what happens when the sun and the moon have both set, when the fire has gone out? Y膩j帽膩valkya informs him that it is the vac or the word (the speech) also provides the light and enables us to perform our activities.

The king finally asks: what is the source of light when the vac is also at rest? Y膩j帽膩valkya replies:

鈥楾he Self serves as his light. It is through the light of the Self that, he sits, runs around, does his work and returns. The Self is its own light; it is self鈥揺ffulgent, it is self-luminous鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.6)^[7].

Y膩j帽膩valkya then goes on to describe the different states of consciousness. In the waking state, a person moves and functions on account of external physical light. In this state, the eyes and the other organs, which are outgoing in their tendencies, are helped by the external light of the sun, moon etc. A person lives and moves in the world utilizing the physical light. So, we see that in the waking state a light extraneous to his body, which is an aggregate of parts, serves as the light for him. Just as a person sits, moves, goes out, works and returns in the waking state, even so he sits, moves, and does various activities in the dream state. The physical light from the sun that one is familiar in waking is absent in dream state. However, a person who performs various activities in dream must be helped by some other light. What, then, is the light for him? When a person wakes up from deep sleep, he remembers his sleep experience and claims that he slept in peace and knew no object. There must have been some light in deep sleep with the help of which a person is able to experience peace/happiness. Therefore, there should be some internal light operating in the dream and deep sleep states. What is that light?

Let us suppose that two persons are trekking in jungle and they get separated at a particular point there is neither the sun nor the moon, not even the stars, to give them light at that time. When one of them shouts calling the name of the other person, the latter hears his voice and guesses the direction from which the sound comes for the purpose of locating him. Sound, which is the object of hearing, stimulates the ear, i.e. the auditory sense, and activates the mind of the person who hears the sound. In this situation, we say that speech serves as the light. One may ask: 鈥楬ow can speech be called a light, for it is not known to be such鈥�? Y膩j帽膩valkya answers this question. He says that, since a man lives and moves in the world helped by the light of speech, therefore it is a well known fact that speech serves as a light. 艢补峁卥补谤补 in his commentary on the text says that what is true of speech is equally true of other organs. The mention of the light of speech includes odour, etc. For, when odour and the rest also help the nose and other organs, a man is induced to act, or dissuaded from action, and so on. Thus they also help the body and the organs (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV. iii. 5)^[8]. 艢补峁卥补谤补 elucidates in his commentary on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.6^[9] how the Self or Consciousness serves as the light. He says: By the word 鈥楽elf鈥� is meant that light which is different from one鈥檚 body and organs, and illumines them like the external light provided by the sun, moon etc but is itself not illumined by anything else. A human being in the absence of all physical lights does not lose the knowledge of his own existence/presence. The Self is different from the body, the senses, and the mind etc. In fact the physical (external) lights such as the sun, moon and fire are illumined by the light of the Self. If there were no Consciousness who can illumine or establish the presence of physical lights? All lights require Consciousness to prove their presence. The Self on the other hand being non-material is not illumined by any light, or by any sense organs like the eye etc.

Then Janaka asks the question 鈥榳hich is the Self鈥� among the organs of the individual (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7)^[10]. In other words Janaka wants to know about which exactly is the self in the body which comprises of sense organs etc. The Self per se, is non-relational (asa峁単o hi aya峁儽璩馨�耻峁�a岣�) declares Y膩j帽膩valkya (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.15-16)^[11]. One does not know its non-relational nature because of the functioning of the internal organ called the intellect. The ever 补蝉补峁単补 Self wrongly identifies itself with the intellect and becomes almost difficult to differentiate one from the other. Y膩j帽膩valkya uses the significant expression, 鈥�惫颈箩帽腻苍补尘补测补鈥�, in his answer to Janaka鈥檚 question, to highlight the association of the Self with the intellect in all our cogitations.

艢补峁卥补谤补 in his commentary explains the meaning of the expression, 鈥�惫颈箩帽腻苍补尘补测补鈥� and also the function of the intellect which is the adjunct or the conditioning factor of the Self.

To quote 艢补峁卥补谤补:

鈥�痴颈箩帽腻苍补尘补测补鈥� means identified with the intellect; the Self is so called because of our failure to discriminate its association with its limiting adjunct, the intellect, for it is perceived as associated with the intellect, as the planet Rahu is seen with the sun and the moon. The intellect is the instrument that helps us in everything, like a lamp set in front amidst darkness. It has been said, 鈥榠t is through the mind that one sees and hears鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 1. v.3). Every object is perceived only as associated with the light of the intellect, as objects in the dark are lighted up by a lamp placed in front; the other organs (such as the visual sense) are but the channels for the intellect (艢补峁卥补谤补-产丑腻峁�y补 on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7){GL_NOTE:198572}.

Y膩j帽膩valkya further explains how the Self, though different from the intellect, assumes the likeness of the intellect.

The intellect is that which is illumined, and the light of the Self is that which illumines, like light. We cannot distinguish the two because light is pure that it assumes the likeness of that which it illumines. When it illumines something coloured, it assumes the likeness of that colour. For example, when it illumines something green, blue, or red, it is coloured like them.Similarly the Self, illumining the intellect, illumines through it the entire body and organs 鈥�. Therefore, through the similarity of the intellect, the Self assumes the likeness of everything. Therefore it can not be taken apart from anything else like a stalk of grass from its sheath, and shown in its self-effulgent form (艢补峁卥补谤补-产丑腻峁�y补 on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7)^[13].

Hence Y膩j帽膩valkya says: 鈥楢ssuming the likeness of the intellect,鈥︹��. It thinks, as it were, and shakes, as it were鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7)^[14]. The truth is that it is devoid of agency of any kind, devoid of cogitations of all types. Then, how can we know its non-relational nature, that is to say, that it is not really connected with any object which is transcendent to it? Its non-relational nature becomes partially manifest as a person moves from the waking to the dream state, giving up everything which he claims as his own in the waking state.

This is how Y膩j帽膩valkya puts it:

鈥楤eing identified with dream, it transcends this world鈥搕he forms of death鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7)^[15].

It is difficult to understand when Y膩j帽膩valkya says that the Self identifies itself with dream and again what are the forms of death without the help of 艢补峁卥补谤补鈥檚 lucid commentary. The dream objects are nothing but the modifications of the mind as in the case of the waking state; the Self which illumines the mind in dream becomes one with it, and is not experienced as separate entity.

The following is 艢补峁卥补谤补鈥檚 explanation:

The Self seems to become whatever the intellect which it resembles becomes. Therefore when the intellect turns into dream, i.e. takes on the modification called dream, the Self also assumes the form; when the intellect wants to wake up, it too does that. Hence the text says: 鈥楤eing identified with dream鈥�, revealing the modification known as dream assumed by the intellect, and thereby resembling it, 鈥榠t transcends this world鈥�, i.e. the body and the sense organs, functioning in the waking state. Since the Self stands revealing by its own distinct light the modification known as dream assumed by the intellect, it must be Self-luminous, pure, and devoid of agency and action with its factors and results鈥� Death has no other forms of its own; the body and the sense organs are its forms. Hence the Self transcends those forms of death, on which actions and their results depend (艢补峁卥补谤补-产丑腻峁�y补 on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.7)^[16].

As in the case of the waking state, in dream also, the Self or Consciousness is not the agent of any action, but appears to be an agent when it illumines the modifications of the mind. The truth is that the objects which appear during waking Consciousness disappear in dream consciousness: similarly, those which appear in dream Consciousness disappear in waking consciousness. Just as the Self is not bound by the objects which it is conscious of through the functioning of the mind in the waking state, even so it is not bound by anything which it is conscious of through the modifications of the mind in dream; so it is able to discard and disown them when it comes back to the waking state. The implication here is that the Self is really nonrelational though it appears to be relational in these states. Sruti also confirms this by the example of the 尘补丑腻尘补迟蝉测补 the great fish (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.18)^[17]. Just as a great fish swims from one bank to another of a river without being affected by the current of the water, even so the Self moves from the waking state to dream and then back to the waking state without being affected or touched by the objects, gross or subtle as the case may be, in these two states.

The principal passages of dream state have been explained in 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV. iii. 9-14:

鈥楢nd there are only two states for that person (the individual Self): the one here in this world, the other in the next world. The third, the intermediate, is the dream state. When he is in that intermediate state, he surveys both states: this and the next world. Now, whatever support he may have for the next world, he provides himself with that and sees evils, sufferings and joys鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV. iii. 9).

鈥楢nd when he dreams, he takes away a little off (the impression of) this all鈥揺mbracing world (the waking state), himself makes the body unconscious, and creates a dream body in its place, revealing his own brightness (箩测辞迟颈岣�) by his own light鈥揳nd he dreams. In this state the person becomes Self-illumined鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.iii.9).

In dream one experiences all diverse phenomena of the waking state and also the subject鈥搊bject relationship. While dreaming, the man sees the functioning of the sense organs and also such external lights as the sun and moon, which illumine objects in the waking state. Then how can it be said that in the dream state the man himself becomes the light?

驰腻箩帽补惫补濒办测补鈥檚 answer is given:

鈥楾here are no (real) chariots, nor animals to be yoked to them, nor roads there, but he creates the chariots, animals, and roads. There are no pleasures in that state, no joys, no delights, but he creates the pleasures, joys, and delights. There are no pools, tanks, and rivers, but he creates the pools, tanks, and rivers. He indeed is the agent鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.iii.10). To this the following verses refer:

鈥楾he effulgent infinite being (辫耻谤耻峁�a), who travels alone, makes the body insensible in the dream state but himself remains awake, and taking with the luminous particles of the organs, watches those that are asleep. Again he comes to the waking state鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV. iii.11).

鈥楾he effulgent infinite being (辫耻谤耻峁�a) who is immortal and moves alone, preserves the unclean nest (the body) with the help of the vital breath (辫谤腻峁嘺) and himself moves out of the nest. He the immortal being goes wherever he likes鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV. iii. 12).

鈥業n the dream state, the luminous one attains higher and lower states, creates many forms. He seems to be enjoying himself in the company of women, now as if happy with laughter, now as if seeing things in terror and of fear鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV. iii.13).

鈥楨veryone sees his sport, but none sees him鈥�. 鈥楽o one should not, they say, suddenly wake up a man sound asleep. Hard to cure him if he does not find the right organ. Others, however, say that the dream state of a man is the same as the waking state, because what he sees while awake, that only he sees in dream. In the dream state the Self (辫耻谤耻峁�a) itself becomes the light鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.iii.14).

In the deep sleep state consciousness passes into a state in which there are no dreams, no desires, and no pleasure. The 鲍辫补苍颈峁�a诲 gives an example of a hawk with a view to show what and how we learn about the nature of the Self or Consciousness through the state of sleep.

It says:

As a hawk or a falcon flying in the sky becomes tired, folds its wings and goes to his nest to rest, the Self in this (deep sleep) state is free from pain, does not lack anything, and does not know anything; there are no desires, no dreams (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.19).

All distinctions are lost in sleep. One knows neither what is without nor what is within. Y膩j帽膩valkya explains this experience with the help of an analogy: just as a man, when embraced by his beloved wife, does not know anything within or without, even so the empirical Self (person), when embraced by the all-knowing Self knows nothing within or without. That truly is his form in which desires are all appeased, in which the Self alone is his desire, in which he has no desire and no sorrow to approach him. The Self sees nothing in sleep because it alone is.

There is a perfect quietude (蝉补峁僷谤补蝉补苍苍补). It is bliss (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.iii.21).

It is said:

鈥榃hile one does not see anything there, one sees everything there. Seeing, one sees not: for there can not be any absence of the sight of the seer, immortal as it is. Only no second is there for him to see, no other distinct from him鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.iii.23).

In this state, though the Self does not see with the eyes, it is an undeniable seer. The character of seeing is intrinsic to the Self; the Self can never lose this characteristic just as fire can not lose the characteristic of burning. The Self sees by its own light, it is the ultimate seer; there is none other for the Self to see. This passage clearly brings out the nature of Self as Light meaning the ever present Consciousness which is its svarupa (nature) and not a 惫颈艣别峁�a峁嘺 (adjective).

艢补峁卥补谤补 in his commentary on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. III.iv.2 explains the case of seeing/vision by the visual sense which is supported by both the mind and consciousness.

To quote 艢补峁卥补谤补:

鈥楽eeing is of two kinds, ordinary and real. Ordinary seeing is a function of the mind as connected with the visual sense; it is an act, and as such it has a beginning and an end. But the seeing that belongs to the Self is like the heat and light of fire; being the very essence of the Witness (Self), it has neither beginning nor end. The ordinary seeing/vision, however, is related to the objects seen through the eye, and of course has a beginning. The eternal seeing of the Self is metaphorically spoken of as the witness and although eternally seeing, is spoken of as sometimes seeing and sometimes not seeing鈥� (艢补峁卥补谤补-产丑腻峁�y补 on 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 III.iv.2)^[18].

In deep sleep the Self鈥檚 identity with all (蝉补谤惫腻迟尘补-产丑腻惫补) is realized. He who knows thus the significance of the experience of deep sleep knows the truth. There is a total loss of one鈥檚 individuality here.

All individual cognitions as well as the distinctions of good and evil based on such cognitions are dissolved in the state of union with Self.

鈥業n this state a father is not a father, a mother is not a mother, world is not world, gods are not gods and the Vedas are not the Vedas. In this state a thief is not a thief, a murderer not a murderer, an outcaste not an outcaste, a lowly born not a lowly born, a monk is not a monk, an ascetic is not an ascetic. He is untouched by good deeds and untouched by evil deeds, for he is then beyond all the sorrows of the heart鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 IV.iii.22)^[19].

The 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲 in a continuous series of passages IV.iii.23-30^[20] , denies the association of Consciousness with everyone of the activities including knowing even though it continues to be the eternal Witness. It says the Witness, though seeing then, does not see; though smelling then, does not smell (for the smelling of the smeller is never lost); though tasting then, does not taste; though speaking then, does not speak; though hearing then, does not hear; though thinking then, does not think; though touching then, it does not touch; though knowing then, it does not know (for the knowing of the knower is never lost), because there is nothing to be seen, smelt鈥�, and known even though its presence is there in the Witness. It has always the power of revelation; but there are no objects to be revealed by it since the mind and the organs do not function in this (deep sleep) state. Its paradoxical language is intended to show, by recapitulating the knowledge situation we are familiar with, that in deep sleep state there is no trace of knowledge situation whatsoever. We are able to make such a claim because of the Self which is the Witness to the absence of the knowledge situation.

In 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.ii.2 Y膩j帽膩valkya speaks of Indha-Indra who is the person in the right eye. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly. The person in the left eye, 痴颈谤腻箩补 (or 痴颈谤腻迟补), is his wife. Their meeting place is the space within the heart (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.ii.3). The Self consisting of Indha and 痴颈谤腻箩补 is the eater of finer food than is the bodily Self. The 辫谤腻峁嘺s are his quarters (鈥榯he eastern quarter is his eastern breaths; the southern quarter is his southern breaths鈥� etc). 鈥楾his Self is That which has been described as 鈥榥ot this, not this鈥�. It is imperceptible, for It is never perceived; indestructible, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury...鈥� (叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲. IV.ii.4).

艢补峁卥补谤补 sees in this section of the 叠峁沨补诲腻谤补峁噛补办补a reference to the four 辫腻诲补蝉 of the Self, the first three which are non-absolute forms in the three states of consciousness, and the fourth which is the real Self, the 罢耻谤墨测补鈥�腻迟尘补苍. Indha or sarira鈥撃宄俪静共� what is called 痴颈艣惫补 by 骋补耻岣峚辫腻诲补 and 痴补颈艣惫腻苍补谤补 by the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲. The Self which eats the finer food (praviviktaharatarah) is Taijasa. The Self whose quarters are the 辫谤腻峁嘺s (sarve 辫谤腻苍补岣�) is 笔谤腻箩帽补. What is referred to as Caturtha or 罢耻谤墨测补 in the 惭腻峁囜笉奴办测补 is here indicated by the words 鈥榥ot this, not this鈥� (sa esa neti neti).

Thus, we find an appealing account of Consciousness which lays the foundation for all future understanding. Consciousness is self revealing, self luminous, never unfolded by any senses but which illumines all the senses and all the physical lights. It is the witness whose nature is 鈥渟ight鈥� which can never be lost. Nothing can dismantle this, nothing can wipe it out or nothing can erase it. Consciousness is the light that illumines the wakeful, dream and the deep sleep; everything has a resolution (laya) but not the witness of all resolutions. This is an extra ordinary unfoldment on Consciousness. Herein, we see with clarity the non-intentionality of Consciousness.

As enumerated in the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 (8.7-12) there is the exposition of three states and the Self which remains in and through the states free from all blemishes. This teaching is in the form of a dialogue wherein 笔谤补箩腻辫补迟颈 figures as the preceptor and Indra and Virocana as the pupils. 笔谤补箩腻辫补迟颈, the teacher delineates the nature of the Self thus: 鈥淭he Self, is free from evil, free from old age, free from death, from sorrow, hunger and from thirst. That is to be regarded as the Self whose desires come true, and whose thoughts come true. That is the Self one should seek, that is the Self one should desire to know. He who has known this Self, has realized that Self, attains he all the worlds, his desires are fulfilled鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 8.7.1)^[21].

The gods (devas) and the demons (asuras) both heard these words, and they desired to know the knowledge of immortal Self. Both Indra (representing gods) and Virocana (representing demons or asuras) decided to approach 笔谤补箩腻辫补迟颈 independently as envoys on the mission of learning from him knowledge of the Self. Being thus approached, 笔谤补箩腻辫补迟颈 asked both of them to observe celibacy (brahmacarya) for a period of thirty two years so as to get prepared for initiation into the sacred knowledge. And at the end of this period of celibacy they approached 笔谤补箩腻辫补迟颈 for instruction about the Self. 笔谤补箩腻辫补迟颈 said, 鈥�The person that is seen in the eye, that is the Self/atman, that is the immortal, that is the fearless, that is Brahman鈥�. The implication of this statement is that the primeval/fundamental principle which is responsible for seeing and knowing is the Self. Indra and Virocana took 鈥渢he person that one sees in the eye鈥� to mean the image reflected in the eye. To confirm their understanding, they asked 笔谤补箩腻辫补迟颈, 鈥淏ut, then, Lord, who is this one that is perceived in water and this one that is perceived in a mirror鈥�? 笔谤补箩腻辫补迟颈 replied, 鈥渢he same one, indeed, is perceived in all these鈥� i.e. only the seer in the eye is the Self. From this they drew the corollary that the reflection of the body which is seen in media like water and mirror is the Self. When they informed 笔谤补箩腻辫补迟颈 of what they had inferred from his teaching, 笔谤补箩腻辫补迟颈 said, 鈥淟ook at yourself in a pan of water; and then come and tell me what you do not understand of the Self鈥� So they looked into a pan of water and reported that, 鈥榳e see, sir鈥� said they, 鈥榯his entire Self of ours, a perfect likeness of it, down to the very hairs and nails鈥�.

笔谤补箩腻辫补迟颈 directed them to look again in the pan of water after adorning themselves, putting on their best cloths and cleaning themselves. They followed the instruction, beautified themselves, looked at their charming reflections, and went away satisfied, thinking that the reflection and the body which was reflected constituted the Self. 笔谤补箩腻辫补迟颈 did not correct them at that stage, for he wanted to test them and give the true doctrine only to him that had proved his fitness through enquiry.

Reaching back to demons (asuras), Virocana told them of the experience which they not only appreciated but accorded the status of being the central creed of their lives. 鈥淭he body is the Self鈥� he declared, 鈥渢he Self (i.e. body) alone is to be worshiped here on earth, the Self (the body) alone is to be served. It is only by worshipping the Self here and serving the Self that one gains worlds, this and the next鈥� According to him Self is the reflected image of the body seen in a mirror in the waking state. Thus, in view of Virocana, Consciousness (i.e. Self) is that which is identified with the body in the state of wakefulness.

Though at first this doctrine seemed to satisfy Indra, very soon he realized its serious defect. 鈥淭his Self鈥� (in the shadow), he thought, 鈥榠s well adorned when this body is well adorned, is well dressed when the body is well dressed, clean when the body is clean鈥�. So, this (reflection in the water) will be blind when this body is blind, sick when this body is sick, crippled when this body is crippled, and will perish when this body perishes. Indra saw nothing good in this doctrine.

Indra went back to 笔谤补箩腻辫补迟颈 and apprised him of his difficulty. On having completed another course of celibacy for thirty two years, 笔谤补箩腻辫补迟颈 said to him, 鈥�He who moves about happy in dreams, he is the Self. That is the immortal, the fearless. That is Brahman鈥�. Then Indra went away with tranquil heart. But even before he had reached the gods he saw this danger. 鈥業t is true鈥�, he thought, 鈥榯hat when this body becomes blind, the Self does not become blind, when this body becomes sick, it does not become sick, when this body getting tainted with faults, it does not get so tainted鈥�.鈥� Although the Self is not affected by the defects of the body in dreams, it is not killed when this body is killed, nor one-eyed when it is one-eyed, yet they kill it, as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. Indra was not satisfied in this doctrine too鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 8. 10. 1-2)^[22]. Indra lived with 笔谤补箩腻辫补迟颈 for another thirty two years.

Then 笔谤补箩腻辫补迟颈 said to Indra:

鈥�When one is fast asleep, all composed (samasta), and serene (samprasanna), and knows no dreams, that is the Self, that is the immortal, the fearless, that is Brahman鈥� (Ch U 8.11.1)^[23].

However, Indra himself comes to reject this view. Thus, the 鲍辫补苍颈峁�a诲 says: then, even before reaching the gods, he (Indra), saw this danger, 鈥淚n truth, this one (the Self in the state of deep sleep) does not exactly know, 鈥業 am this鈥�. Nor does it know these beings. It has therefore reached utter annihilation (惫颈苍腻艣补)鈥� Indra feels that if there are no objects of which we are conscious, even the subject becomes destroyed. So, Indra approached 笔谤补箩腻辫补迟颈 once more. 笔谤补箩腻辫补迟颈 asked him again to pass through another course of celibacy but now only for five years before he got fully prepared for receiving the lesson into the real nature of Self/Consciousness.

On Indra鈥檚 coming back well prepared, 笔谤补箩腻辫补迟颈 told:

鈥淢ortal indeed, is this body, in the grip of death. But of the immortal Self, the bodiless, is this the abode. In the grip of pleasure and pain is surely the embodied, no release from these is possible for it. The unembodied these cannot touch, neither pleasure nor pain鈥� (颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲. 8.121.1)^[24].

The purpose of 笔谤补箩腻辫补迟颈鈥檚 teaching in the 颁丑腻苍诲辞驳测补, as of 驰腻箩帽补惫补濒办测补鈥檚 analysis of the three 补惫补蝉迟丑腻蝉, in the 叠峁沨补诲腻谤补峁噛补办补, is to exhibit the true nature of the Self, as free from the defects due to the association with the objects of the states of waking, dream and sleep.

The names of the Self in the three states (痴颈艣惫补, Taijasa and 笔谤腻箩帽补) employed in the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 and the 骋补耻岣峚辫腻诲补k膩rik膩 are not found here; but the idea is the same. The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 calls the Self of the waking state 膩k峁�i辫耻谤耻峁�a (8.7.4) or cak峁�usa-辫耻谤耻峁�a (8.12.4), meaning 鈥榯he person that is seen in the eye鈥�. 艢补峁卥补谤补 in his commentary on the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 refers to it by the terms chay膩辫耻谤耻峁�a (8.12.4) and chay膩-腻迟尘补苍 (shadow-Self) as well (8.8.2). For the dream state (Taijasa) in 惭腻峁囜笉奴办测补 he assigns the name svapn腻迟尘补苍, the dream Self (8.10.1) and for 笔谤腻箩帽补 the name 蝉耻峁�u辫迟补蝉迟丑补 (8.11.1-2). The Self is the same in these three states. The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 describes the Caturtha or 罢耻谤墨测补 of the 惭腻峁囜笉奴办测补 as uttama 辫耻谤耻峁�a (8.12.3), the supreme Self. Its nature may be well understood by realizing the significance of the state of deep sleep. As the 颁丑腻苍诲辞驳测补 puts it, everyday we have this precious experience, without knowing its meaning, 鈥榓s people who do not know the exact spot where a treasure of gold has been hidden in the earth, walk over it again and again without finding it, so all these creatures day after day go into the supreme Self and yet do not find it, because the true knowledge of the Self veiled by ignorance (8.3.2).

In another dialogue in the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 (6.8 and 6.8.1) must be considered in order to complete the analysis of the teachings about the state of deep sleep. 膧谤耻峁噄 known as 鲍诲诲腻濒补办补 said to his son 艢惫别迟补办别迟耻, 鈥淟earn from me, my son, the true nature of sleep (蝉惫补辫补苍腻苍迟补). When a person has enters into deep sleep, he becomes united with Pure Being (sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam)鈥�.

艢补峁卥补谤补 in his commentary on 6.8.1 says: svapna is the process of seeing. anta means center. So, 蝉惫补辫苍腻苍迟补 (svapna-anta) means the core of the process of seeing, which is deep sleep. 厂惫补辫苍腻苍迟补 may also mean the essence of the process of dream. This means that man in deep sleep, attains his Self. When a mirror is taken away, the reflection of a therein attains, so to say, the man himself. The Supreme deity too has similarly 鈥榚ntered鈥� the mind, breath and speech as a man 鈥榚nters鈥� a mirror. In this (deep sleep) state the Self returns to his true nature. Thus, people say that he sleeps (svapiti), since at that time he returns to his own Self (svam apita bhavati)^[25].

During the waking state one becomes tired from various experiences in the shape of happiness and sorrow, attachment and aversion, delusions and other thoughts. In deep sleep all the senses are drawn in by the 辫谤腻峁嘺 (breath), which alone 鈥榣ies awake in the nest of the body鈥�.

As the fatigue of the waking state can not be shaken off by any other means than withdrawal into one鈥檚 own Self, an analogy is given to explain that the Self in deep sleep realizes Brahman.

鈥淛ust as a bird tied to a string flies from one direction to another but, finding no place of rest, comes back finally to rest where it is tied, so also the mind, my son, flies from one direction to another but finding no place of rest comes back finally to rest in breath, for mind is tied to breath鈥� (6.8.2)^[26].

The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 (6.8.1) says that in the state of deep sleep the person has become 鈥渇ull鈥� 鈥渃omplete鈥� 鈥減erfected鈥� or 鈥渟erene鈥� (sampanna), and that he has 鈥済one to his own鈥� (svam apita). The term 鈥�sampanna鈥� is also used in 颁丑腻苍诲辞驳测补 8.11-12 in a way which clearly precludes its meaning 鈥渂eing鈥� (sat). The 鲍辫补苍颈峁�a诲 in 6.8.2 goes on to say that in the state of deep sleep the mind rests upon the breath (辫谤补峁嘺), and this is clearly not regarded as the ultimate or highest state.

Because in 6.8.6-7^[27] it says:

鈥淲hen a man is dying, his speech merges into his mind, his mind into breath, his breath into fire (tejas) and fire into the highest divinity (parasyam devatayam) i.e. Being. That which is the finest essence that all this has as its Self. That is reality (satya). That is the Self. You are that (tat tvam asi), 艢惫别迟补办别迟耻鈥�

The 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲 in 6.8, 8.6 and 8.11-12 analyze the deep sleep state which is internally consistent and also incompatible with the interpretation of the 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲 i.e. the deep sleep state of the Self (笔谤腻箩帽补) with 莫艣惫补谤补. For it would appear to make no sense to associate the state in which one 鈥渄oes not know himself鈥� and in which one has 鈥済one to destruction鈥� with the Omniscient, Omnipotent 滨艣鈩�v补谤补 which is described in 6th verse of 惭腻峁囜笉奴办测补 鲍辫补苍颈峁�a诲. According to the 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲, the state of deep sleep is simply one of the three states of the embodied Self, and not a particularly desirable one at that.^[28]

The introductory chapter begins with an analysis of the states of consciousness in 叠峁沨补诲腻谤补峁噛补办补 and 颁丑腻苍诲辞驳测补 鲍辫补苍颈峁�a诲蝉. Indeed, from the earliest 鲍辫补苍颈峁�a诲颈肠 speculations to the growth of the systems and the centrality of the concept of consciousness in the development of Indian philosophy can hardly be denied. It is even arguable that the nature and function of Consciousness was perhaps the greatest bone of contention among the darsanas, with some critical disputes turning on the details of a particular theory of consciousness. Indian philosophy presents not one single homogenous theory of Consciousness but a whole array of theories. I would like to briefly expound the 颁腻谤惫腻办补, 厂腻峁卥丑测补 and 狈测腻测补 school to highlight the objective and subjective view of consciousness

Footnotes and references:

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[1]:

Vidhushekhar Bhattacharya, The 膧驳补尘补 艣膩stra of 骋补耻岣峚辫腻诲补, Edited, Translated and Annotated, (Calcutta:University of Calcutta, 1943), lxxxxiii.

[2]:

T.M.P.Mahadevan, 骋补耻岣峚辫腻诲补: A Study In Early Advaita, (Madras:University of Madras,1975),65-6.

[3]:

Madhavananda Swami, The 叠峁沨补诲腻谤补峁噛补办补 Upini峁�ad, With the Commentary of 艢补峁卥补谤腻肠腻谤测补, Translated, (Kolkata: Advaita Ashrama, 2008), 193.

[4]:

Ibid., 194.

[5]:

Ibid., 196.

[6]:

Ibid., 198.

[7]:

Ibid., 420-21.

[8]:

Ibid., 420.

[9]:

Ibid., 421.

[10]:

Madhavananda Swami, Trans. The 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲, 421. All the translations of this 鲍辫补苍颈峁�a诲 in this chapter are from this text.

[11]:

Ibid., 449-52.

[12]:

Ibid., 426-7.

[13]:

Ibid., 429.

[14]:

Ibid., 430.

[15]:

Ibid.

[16]:

Ibid., 430-1

[17]:

Ibid., 454.

[18]:

Madhavananda Swami, Trans. The 叠峁沨补诲腻谤补峁噛补办补 鲍辫补苍颈峁�a诲, 327.

[19]:

Ibid., 462-3.

[20]:

Ibid., 467-72.

[21]:

Som Raj Gupta, The Word Speaks to the Faustian Man, Vol. 4, (Delhi: Motilal Banarsidass 2001), 711.

[22]:

Ibid., 729-30.

[23]:

Ibid., 733.

[24]:

Ibid., 736-37.

[25]:

Ibid., 525.

[26]:

Ibid., 531.

[27]:

Ibid., 540-43.

[28]:

Thomas E. Wood, The 惭腻峁囜笉奴办测补 Upanisa鈥筪 and the 膧驳补尘补 艢腻蝉迟谤补, An Investigation into the Meaning of the 痴别诲腻苍迟补, (Delhi: Motilal Banarsi Dass, 1992), 59.