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Thread: Reality of the Third State

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    Reality of the Third State

    The knower, who is awake in the deep sleep dream less state, in third state of Pragnya, is Turiya himself.

    Brihadaranyaka Upanishad

    II-i-15: ------- Taking Gargya by the hand he rose. They came to a sleeping man. (Ajatasatru) addressed him by these names, Great, White-robed, radiant, Soma. The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up.

    II-i-16: Ajatasatru said, When this being full of consciousness (identified with the mind) was thus asleep, where was it, and whence did it thus come? Gargya did not know that.

    II-i-17: Ajatasatru said, When this being full of consciousness is thus asleep, it absorbs at the time the functions of the organs through its own consciousness, and lies in the Akasa (Supreme Self) that is in the heart. When this being absorbs them, it is called Svapiti. Then the nose is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed.

    II-i-18: When it thus remains in the dream state, these are its achievements: It then becomes an emperor, as it were, or a noble Brahmana, as it were, or attains states high or low, as it were. As an emperor, taking his citizens, moves about as he pleases in his own territory, so does it, thus taking the organs, move about as it pleases in its own body.

    II-i-19: Again when it becomes fast asleep when it does not know anything it comes back along the seventy-two thousand nerves called Hita, which extend from the heart to the pericardium (the whole body), and remains in the body. As a baby, or an emperor, or a noble Brahmana lives, having attained the acme of bliss, so does it remain.

    II-i-20: As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is the Truth of Truth. The vital force is truth, and It is the Truth of that.
    ==============================

    IV-iii-10: There are no chariots, nor animals to be yoked to them, nor roads there, but he creates the chariots, the animals and the roads. There are no pleasures, joys, or delights there, but he creates the pleasures, joys and delights. There are no pools, tanks, or rivers there, but he creates the pools, tanks and rivers. For he is the agent.

    IV-iii-11: Regarding this there are the following pithy verses: The radiant infinite being (Purusha) who moves alone, puts the body aside in the dream state, and remaining awake himself and taking the shining functions of the organs with him, watches those that are asleep. Again he comes to the waking state.

    IV-iii-12: The radiant infinite being who is immortal and moves alone, preserves the unclean nest (the body) with the help of the vital force, and roams out of the nest. Himself immortal, he goes wherever he likes.

    IV-iii-13: In the dream world, the shining one, attaining higher and lower states, puts forth innumerable forms. He seems to be enjoying himself in the company of women, or laughing, or even seeing frightful things.

    IV-iii-14: All see his sport, but none sees him. They say, Do not wake him up suddenly. If he does not find the right organ, the body becomes difficult to doctor. Others, however, say that the dream state of a man is nothing but the waking state, because he sees in dream only those things that he sees in the waking state. (This is wrong) In the dream state the man himself becomes the light. I give you a thousand (cows), sir. Please instruct me further about liberation.

    IV-iii-15: After enjoying himself and roaming, and merely seeing (the result of) good and evil (in dream), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.

    IV-iii-16: After enjoying himself and roaming in the dream state, and merely seeing (the results of) good and evil, he comes back in the inverse order to his former condition, the waking state. He is untouched by whatever he sees in that state, for this infinite being is unattached. It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.

    IV-iii-17: After enjoying himself and roaming in the waking state, and merely seeing (the result of) good and evil, he comes back in the inverse order to his former condition, the dream state (or that of profound sleep).

    IV-iii-18: As a great fish swims alternately to both the banks (of a river), eastern and western, so does this infinite being move to both these states, the dream and waking states.

    IV-iii-19: As a hawk or a falcon flying in the sky becomes tired, and stretching its wings, is bound for its nest, so does this infinite being run for this state, where, falling asleep, he craves no desire and sees no dream.

    IV-iii-20: In him are those nerves called Hita, which are as fine as a hair split into a thousand parts, and filled with white, blue, brown, green and red (serums). (They are the seat of the subtle body, in which impressions are stored). Now when (he feels) as if he were being killed or overpowered, or being pursued by an elephant, or falling into a pit, (in short) conjures up at the time through ignorance whatever terrible things he has experienced in the waking state, (that is the dream state). And when (he becomes) a god, as it were, or a king, as it were, thinks, This (universe) is myself, who am all, that is his highest state.

    IV-iii-21: That is his form beyond desires, free from evils and fearless. As a man, fully embraced by his beloved wife, does not know anything at all, either external or internal, so does this infinite being (self), fully embraced by the Supreme Self, not know anything at all, either external or internal. That is his form in which all objects of desire have been attained and are but the self, and which is free from desire and devoid of grief.

    IV-iii-22: In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).

    IV-iii-23: That it does not see in that state is because, though seeing then, it does not see; for the vision of the witness can never be lost, because it is imperishable. But there is not that second thing separate from it which it can see.

    IV-iii-24: That it does not smell in that state is because, though smelling then, it does not smell; for the smellers function of smelling can never be lost, because it is imperishable. But there is not that second thing separate from it which it can smell.

    IV-iii-25: That it does not taste in that state is because, though tasting then, it does not taste; for the tasters function of tasting can never be lost, because it is imperishable. But there is not that second thing separate from it which it can taste.

    IV-iii-26: That it does not speak in that state is because, though speaking then, it does not speak; for the speakers function of speaking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can speak.

    IV-iii-27: That it does not hear in that state is because, though hearing then, it does not hear; for the listeners function of hearing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can hear.

    IV-iii-28: That it does not think in that state is because, though thinking then, it does not think; for the thinkers function of thinking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can think.

    IV-iii-29: That it does not touch in that state is because, though touching then, it does not touch; for the touchers function of touching can never be lost, because it is imperishable. But there is not that second thing separate from it which it can touch.

    IV-iii-30: That it does not know in that state is because, though knowing then, it does not know; for the knowers function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know.

    IV-iii-31: When there is something else, as it were, then one can see something, one can smell something, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

    IV-iii-32: It becomes (transparent) like water, one, the witness, and without a second. This is the sphere ) (state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Reality of the Third State

    The knower who remains awake in deep sleep is filled with the light of Sun.

    Chandogya Upanishad
    ------
    VIII-vi-3: Therefore when one is thus sound sleep, composed, serene so that he knows no dreams, then he enters into (the Akasa of the heart through) these arteries. Then no evil touches him for then he is filled with the light of the sun.

    VIII-vi-4: Now, when one is thus reduced to a weakened condition, those who sit around him say, Do you know me ? Do you know me ? As long as he has not departed from this body, so long he knows them.

    VIII-vi-5: But when he thus departs from this body, then he proceeds upwards through those very rays, (if a knower) he surely goes up meditating on Om or (does not got up if he is not a knower). As long as it takes for the mind to travel, in that (short) time, he goes to the sun. That indeed is the door to the world (of Brahman), an entrance for the knowers and a shutting out for the ignorant.
    VIII-vi-6: There is this verse about it: A hundred and one are the arteries of the heart; one of them leads up to the crown of the head. Passing upwards through that, one attains immortality, while the other arteries serve for departing in various other directions yea, serve for departing.

    VIII-vii-1: The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attains all the worlds and all the desires. Thus spoke Prajapati.
    =================
    VIII-vii-2: Both the gods and the demons heard this and said, Well, let us seek that Atman by seeking which one attains all the worlds and all the desires. Then Indra alone from among the gods went out and so did Virochana from among the demons. Then without communicating with each other, they both came into the presence of Prajapati, fuel in hand.

    VIII-vii-3: For thirty-two years they lived there the disciplined life of a celibate student of sacred knowledge. Then Prajapati asked them, Desiring what have you been living ? They replied, The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attain all the worlds and all the desires these are known to be the words of your revered self. Desiring that Atman we have been living.

    VIII-vii-4: Prajapati said to them, The person which is seen in the eye is the Atman. He added, This is the immortal, the fearless. This is Brahman. But, revered sir, he who is perceived in water and he who in a mirror, which of these is the Atman ? It is he himself that is perceived in all these, replied Prajapati.

    VIII-viii-1: Look at yourself in a pan of water and whatever you do not understand of the Atman, tell me that. Then they looked in a pan of water. Prajapati asked them, What do you see ? They replied, Revered sir, we both see the self entirely as we are, the very image, even to the very hairs and nails.
    VIII-viii-2: Then Prajapati said to them, Having become well adorned, well dressed and well groomed, look into the pan of water. They too, having become well adorned, well dressed and well groomed, looked into the pan of water. Then Prajapati asked them, What do you see ?

    VIII-viii-3: They replied, Just as we are ourselves, revered sir, well adorned, well dressed and well groomed, even so are both these, revered sir, well adorned, well dressed and well groomed. This is the Atman, said he, this is the immortal, the fearless. This is Brahman. They both went away satisfied in their hearts.

    VIII-viii-4: Then Prajapati looked at them and said, They are going away without having perceived, without having understood the Atman. Whosoever will follow such a doctrine be they gods or demons, they will be foiled. Now, Virochana, satisfied in his heart, went to the demons and declared this doctrine to them. Here the (bodily) self alone is to be worshipped, the self is to be attended upon. Here it is only by worshipping the self and attending upon the self that one obtains both the worlds, this as well as the yonder.

    VIII-viii-5: Therefore, even to this day, here people say of one who is not a giver, who has no faith, who does not perform sacrifices, Oh, he is a demon; for this is the doctrine of the demons. They adorn the body of the deceased with enjoyable things, clothes and ornaments for, by this, they think, they will win the other world.

    VIII-ix-1: But Indra, even before reaching the gods, saw this difficulty: Just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.

    VIII-ix-2: He came back again, fuel in hand. Prajapati asked him, Desiring what, O Indra, have you come back, since you went away satisfied in your heart, along with Virochana ? Indra replied, Revered sir, just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.

    VIII-ix-3: So is it indeed, O Indra, said Prajapati; However, I shall explain this further to you. Live here for another thirty-two years. He lived there for another thirty-two years. Then Prajapati said to him:

    VIII-x-1-2: Prajapati said, He who moves about in dreams, he is the Atman. He is the immortal, the fearless. He is Brahman. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: Even though this (dream-self) is not blind when this body is blind, nor one-eyed when the body is slain, nor has running nose and eyes when the body has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain, as it were, and even weeps, as it were. I see no good in this.

    VIII-x-3-4: He came back again, fuel in hand. Prajapati asked him, Desiring what, O Indra, have you come back, since you went away satisfied in your heart ? He replied, Revered sir, even though this self is not blind when this body is blind, nor one-eyed when the body is one-eyed, nor suffers defects from the defects of the body, nor is slain when the body is slain, nor has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain as it were, and even weeps, as it were. I see no good in this. So is it indeed, O Indra, said Prajapati; However, I shall explain this further to you. Live here for another thirty-two years. He lived there for another thirty-two years. Then Prajapati said to him:

    VIII-xi-1: Prajapati said, He who is fully asleep, composed, serene and knows no dream, he is the Atman. He is the immortal, the fearless. He is Brahman. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: In truth this one does not know himself now as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this.

    VIII-xi-2: He came back again, fuel in hand. Prajapati asked him, Desiring what, O Indra, have you come back, since you went away satisfied in your heart ? He replied, Revered sir, in truth this one does not know himself as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this.

    VIII-xi-3: So is it indeed, O Indra, said Prajapati; However, I shall explain this further to you and none other than this. Live here for another five years. He lived there for another five years. That makes one hundred and one years and so with regard to that, people say thus, Verily, for one hundred and one years Indra lived with Prajapati the disciplined life of a celibate student of sacred knowledge". Then Prajapati said to him:

    VIII-xii-1: O Indra, mortal indeed is this body, held by death. But it is the support of this deathless, bodiless Atman. Verily, the embodied self is held by pleasure and pain. Surely, there is no cessation of pleasure and pain for one who is embodied. But pleasure and pain do not indeed touch one who is bodiless.

    VIII-xii-2-3: Bodiless is air; and white cloud, lightning, thunder, these also are bodiless. Now as these arise out of the yonder Akasa, reach the highest light and appear each with its own form, even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a chariot, even so is the Prana attached to this body.

    VIII-xii-4: Now, where the sight merges in Akasa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing. And he who knows I smell this, is the Atman; the nose is for smelling. And he who knows I speak this, is the Atman, the organ of speech is for speaking. And he who knows I hear this, is the Atman; the ear is for hearing.

    VIII-xii-5: And he who knows I think this, is the Atman, the mind is his divine eye. Through this divine eye of the mind he verily sees these desired objects which are in the Brahman-world, and rejoices.

    VIII-xii-6: Verily, this is the Atman whom the gods worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds all the desired objects, who having known that Atman (from the teacher and the scriptures) understands it. Thus spoke Prajapati yea, thus spoke Prajapati.

    VIII-xiii-1: From the dark I attain to the variegated from the variegated I attain to the dark. Shaking off evil as a horse his hairs, shaking off the body as the moon frees itself from the mouth of Rahu, I, having fulfilled all ends, obtain the eternal Brahman-world yea, I obtain it.

    VIII-xiv-1: Verily, what is called Akasa is the revealer of name and form. That within which they are, is Brahman, that is the immortal, that is the Atman. I attain to the assembly-hall and abode of Prajapati. I am the glory of the Brahmanas, the glory of the Kshatriyas, the glory of the Vaisyas. I wish to attain that glory. I am the glory of the glories. May I never go to that which is reddish-white and toothless yet devouring and slippery yea, may I never go to it.

    VIII-xv-1: Brahma expounded this to Prajapati. Prajapati to Manu and Manu to his descendants. He who has read the Veda according to the prescribed rule, in the time left over after performing his duties to the teacher, he who after having come back from the teachers house, settles down in his household, continues the study of the Veda in a clean place, and has virtuous sons and disciples, he who withdraws all his senses into the Atman, who practises non-injury to all beings except in places specially ordained, he who behaves thus throughout his life reaches the world of Brahman and does not return again yea, he does not return again.

    Om ! Let my limbs and speech, Prana, eyes, ears, vitality
    And all the senses grow in strength.
    All existence is the Brahman of the Upanishads.
    May I never deny Brahman, nor Brahman deny me.
    Let there be no denial at all:
    Let there be no denial at least from me.
    May the virtues that are proclaimed in the Upanishads be in me,
    Who am devoted to the Atman; may they reside in me.
    Om ! Peace ! Peace ! Peace !
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Reality of the Third State

    The knower who realises that shadowless, bodiless, colourless, pure, Immutable being who is awake in dreamless sleep attains the supreme Immutable Itself.


    Prasna Upanishad

    IV-1: Then the grandson of Surya, born of the family of Garga, asked him, O adorable sir, which are the organs that go to sleep in this person? Which keep awake in him? Which is the deity who experiences dream? To whom occurs this happiness? In whom do all get merged?

    IV-2: To him he said, O Gargya, just as all the rays of the setting sun become unified in this orb of light, and they disperse from the sun as it rises up again, similarly all that becomes unified in the high deity, the mind. Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not eject, does not move. People say, He is sleeping.

    IV-3: It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this city of the body. That which is this Apana really resembles the Garhapatya fire, Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the formers source of extraction, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana).

    IV-4: Samana is the priest called Hota, because it strikes a balance between exhalation and inhalation which are but (comparable to) two oblations. The mind is verily the sacrificer. The desired fruit Udana, which leads this sacrificer every day to Brahman.

    IV-5: In this dream state this deity (i.e. the mind) experiences greatness. Whatever was seen, it sees again; whatever was heard, it hears again; whatever was perceived in the different places and directions, it experiences again and again; it perceives all by becoming all that was seen or not seen, heard or not heard, perceived or not perceived, and whatever is real or unreal.

    IV-6: When that deity, (the mind), becomes overwhelmed by (solar) rays (called bile), then in this state the deity does not see dreams. Then, all that time, there occurs this kind of happiness in this body.

    IV-7: To illustrate the point: As the birds, O good looking one, proceed towards the tree that provides lodging, just so all these proceed to the supreme Self.

    IV-8: Earth and the rudiment of earth, water and the rudiment of water, fire and the rudiment of fire, space and the rudiment of space, the organ and object of vision, the organ and object of hearing, the organ and object of smell, the organ and object of taste, the organ and object of touch, the organ and content of speech, the hands and the object grasped, sex and enjoyment, the organ of excretion and the excreta, the feet and the space trodden, the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, the shining skin and the object revealed by that, Prana and all that has to be held by Prana.

    IV-9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self.

    IV-10: He who realises that shadowless, bodiless, colourless, pure, Immutable attains the supreme Immutable Itself. O amiable one, he, again, who realises, becomes omniscient and all. Illustrative of this there occurs this verse:

    IV-11: O amiable one, he becomes all-knowing and enters into all, who knows that Immutable wherein merges the cognising Self (the Purusha who is naturally a knower) as also do the organs and the elements together with all the deities.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Reality of the Third State

    Hari Om
    ~~~~~~
    Quote Originally Posted by atanu View Post
    The knower, who is awake in the deep sleep dream less state, in third state of Pragnya, is Turiya himself.

    Brihadaranyaka Upanishad
    Thus did Yajnavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.

    Namaste atanu,
    Anything by Yajnavalkya-muni is a blessing to read. He is ekasandhigrahi,
    i.e. he learnt anything with just once teaching.

    That said, when turiya is established, then even in wake or dream or sleep - turiya is ever present... never to erode again for the native; the 3 states of w,d,sleep does not over-shadow the native.

    I am in hopes we can utilize this post on the Meditation folder, and in Care to discuss this? posting, as this becomes the end state.

    pranams,
    Last edited by yajvan; 07 August 2007 at 12:01 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Reality of the Third State

    There is the person in the eye, he who walks in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all. The fourth is same in all three states.

    Brahman with one foot moves in the three, and Brahman with three feet is in the last.


    MAITRAYANA-BRAHMAYA-UPANISHAD
    SIXTH PRAPATRAKA.

    3. There are two forms of Brahman, the material (effect) and the immaterial (cause). The material is false, the immaterial is true. That which is true is Brahman, that which is Brahman is light, and that which is light is the Sun. And this Sun became the Self of that Om.

    He divided himself threefold, for Om consists of three letters, a+u+m. Through them all this is contained in him as warp and woof. For thus it is said:
    'Meditate on that Sun as Om, join your Self (the breath) with the (Self of the) Sun.'

    4. And thus it has been said elsewhere: The Udgitha (of the Sama-veda) is the Pranava (of the Rig-veda), and the Pranava is the Udgitha, and thus the Sun is Udgitha, and he is Pranava or Om. For thus it is said:

    'The Udgitha, called Pranava, the leader (in the performance of sacrifices), the bright, the sleepless, free from old age and death, three-footed, consisting of three letters (a+u+m), and likewise to be known as fivefold (five Pranas) placed in the cave.' And it is also said:

    'The three-footed Brahman has its root upward, the branches are ether, wind, fire, water, earth, &c. This one Asvattha by name, the world, is Brahman, and of it that is the light which is called the Sun, and it is also the light of that syllable Om. Therefore let him for ever worship that (breath and sun, as manifestations of Brahman) with the syllable Om.'

    He alone enlightens us. For thus it is said:

    'This alone is the Pure syllable, this alone is the highest syllable; he who knows that syllable only, whatever he desires, is his.'

    SEVENTH PRAPATHAKA.

    7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper: these are the four conditions (of the Self), and the fourth is greater than all.

    (8) Brahman with one foot moves in the three, and Brahman with three feet is in the last.

    It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two.
    Last edited by atanu; 07 August 2007 at 11:37 AM.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Reality of the Third State

    Vena, the clear noon sun is the consciousness in deep sleep. We do not know it.

    Maha-Narayana Upanishad

    XII-10: The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere.

    XII-11: God-like sages attained in the order (of their spiritual practices) the Self-luminous Reality laid in the three states of consciousness and secretly held by the teachers who praise it by chants in the Vedic speech (the great formulas such as Thou art That). Indra or Virat, the regent of the visible universe and the waking consciousness created one, the visible world. Surya representing Taijasa and Hiranyagarbha created one, namely, the world of dream, and from Vena came the remaining one, the dreamless sleep. By the self-supporting Paramatman all these threefold categories were fashioned.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: Reality of the Third State

    If only one could transcend the ignorance of sleep


    Mandukya

    V

    That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prajna, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge of dreaming and waking.

    VI

    He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    The Fourth

    One who never slumbers is the Fourth. The Good.

    Mandukya

    VII
    Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and nondual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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    Re: The Fourth

    Hari Om
    ~~~~~~
    Quote Originally Posted by atanu View Post
    One who never slumbers is the Fourth. The Good.

    Mandukya

    VII
    This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.
    Namaste Atanu , thank you for your efforts in distributing the posts in bite-sized chunks. I am in hopes all can read, ponder and probe on this knowledge.

    "to be realized..." not built, grown, gained, etc. it is here already. This Atman=Brahman=Self.

    pranams,
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Thumbs Up Re: Reality of the Third State

    Namaste Atanu,

    Thanks for this collection. It is a valuable adjunct to other discussions!

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