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The Story of Prajapati And Its Meaning (Understanding the 'Three States)

By Staff

The Vedanta Kesari, p. 510-514, December 2007

One of the favourite themes of the Upanishads is the analysis of three states (avastha traya) of our normal life. Prajapati's instructions also mention these three states of the self: the waking state (jagrata), the dream state (svapna) and the state of deep-sleep (sushupti). By mentioning them, he gradually leads his pupils to Turiya, the stateless state.

Every being experiences these three states. The Atman as the lower self functions in these three different states : the waking state, which experiences gross objects; the dream state, which experiences subtle objects; and the state of deep sleep, in which it experiences rest and relaxation. Brahman as chit or Absolute Consciousness illumines the activities of the senses and mind during their states of waking and dreaming, as well as their inactivity in dreamless sleep.

Through proper analysis we can conclude that deep sleep, dream and waking are three distinct and independent states, each with its peculiar characteristics and each implying the absence of the other two, though Pure Consciousness is present in all the three states all the time. We infer Pure Conscious- ness because conscious beings can never conceive of unconsciousness. Some circumstances, which are present in one of the states, are absent in other states. Naturally, what is present in one state but is absent in another is inessential and does not form part of the real Self. Each state clearly contradicts the other two states.

All the time we are changing from one state to another state. Whatever is changeable cannot be real. What then is real? The unchangeable alone is real. There must be an entity which remains unchangeable which at the same time is the knower, the cogniser, the witness of these states. It is to this unchanging being which is the Self or Atman to which Prajapati leads Indra.

This is how the process of self-analysis takes an aspirant to the Knowledge of the Self. Sri Ramakrishna summarises the essence of this story so succinctly through a beautiful parable: 'Yes, all one's confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these.

'There was a farmer to whom an only son was born when he was rather advanced in age. As the child grew up, his parents became very fond of him. One day the farmer was out working in the fields, when a neighbour told him that his son was dangerously ill indeed, at the point of death. Returning home he found the boy dead. His wife wept bitterly, but his own eyes remained dry. Sadly the wife said to her neighbours, "Such a son has passed away, and he hasn't even one tear to shed!" After a long while the farmer said to his wife: "Do you know why I am not crying? Last night I dreamt I had become a king, and the father of seven princes. These princes were beautiful as well as virtuous. They grew in stature and acquired wisdom and knowledge in the various arts. Suddenly I woke up. Now I have been wondering whether I should weep for those seven children or this one boy." To the followers of Jnana Marga the waking state is no more real than the dream state.'

When one reaches the state of Turiya then one becomes free; only then does one truly understand Prajapati's declaration. He then reaches a state of blessedness and remains immersed in Eternal Bliss.


About the author

Swami Dayatmananda

Swami Dayatmananda is the Minister-in-charge of Ramakrishna Vedanta Centre, Buckinghamshire, UK.

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Story first published: Friday, July 31, 2009, 15:31 [IST]