Asserted Topics:
How do the other two Avastha reside within one Avastha?
Main Points:
- That through which the objects of enjoyment are experienced is called Avastha.
- The Avastha are created due to the influence of Sattva, Rajas, and Tamas qualities.
Commentary:
In this Vachanamrut, Nityanand Swami asked how the other two Avastha reside within one Avastha. Before answering this question, Shreeji Maharaj clarified that the state in which the Jeev enjoys the objects of senses is called Avastha.
Avastha means ‘state or position.’ However, merely stating this does not provide complete understanding. Position means situation or condition, but it also raises the question of whose position it is. Understanding the answer to this will clarify the concept of Avastha to some extent. Vishaybhog (enjoyment of wordily objects) means the union of Jeevatma (soul) and objects. However, the situation is such that the Jeevatma resides deeply within the heart of the body, while the objects are entirely external. The connection between these two is facilitated by the Antahkaran (inner faculties – mind, intelligence, Subconscious or Consciousness, ego) and Indriya (senses). Only when the Indriya and Antahkaran are present can the Jeevatma enjoy the objects; otherwise, it cannot. (Objects can be related to Bhagwan as well as the world.)
Paramatma (Supreme being – God) has arranged the Indriya and Antahkaran. However, not all Indriya function simultaneously; one functions primarily, and the rest act accordingly. Whether the Jeevatma is in the state of Jagrat (awake), Swapna (dreaming), or in Sushupti (deep sleep), its connection with objects remains constant. To understand in every situation which instrument, in what manner, helps the Jeevatma relate to the objects, it is necessary to analyze this thoroughly, which will clarify the concept of Avastha. Just as there are positions of the body, such as sitting, standing, lying down, or being alert, which are positions of the body alone, the states of consciousness like Jagrat, Swapna, and Sushupti are not limited to bodily positions alone. In these states, it is also necessary to examine what the mind or Antahkaran is doing. It is also important to investigate how the Atma relates to the objects. After examining all this, the term Avastha is defined. In this way, the arrangement of ten Indriya, four Antahkaran, Jeevatma, and objects, along with the three Gunas (the three attributes of maya), defines Avastha.
Just like a lock has an outer casing made of strong metal and has multiple internal mechanisms, turning the key adjusts these mechanisms into different positions. Similarly, the Indriya–Antahkaran is the mechanism, and the three Gunas are the key. With the turn of the three Gunas, all these Avastha (states) keep changing. Therefore, to understand Avastha, one must consider the body, Indriya, Antahkaran, Jeev, and the three Gunas.
Generally, when the Indriya and Antahkaran are active and discerning, and the Jeev enjoys the objects, it is called a Sattvagun-pradhan (Sattvagun predominates), pure Jagrat Avastha. In this state, the Indriya and Antahkaran possess full discernment, though the identification with the body remains. Shreeji Maharaj termed this state as the result of the Sthiti (stable) Avastha of Virat Purush, where Sattvagun predominates, and the knowledge of objects and the Jeevatma occurs primarily in the residing place of the Indriya, i.e., the eyes. Thus, the term “located in the eyes” implies residing in the five sense organs. Therefore, the clear perception of objects occurs at the place of the Indriya, and hence the connection with objects is established. This state is called Jagrat Avastha. In this state, the sense of identification with the gross body remains intact, along with the discernment of the Varna and Ashrama duties. Here, it is not about the discernment of Atma and Anatma but the duties related to Varna and Ashrama.
When in the Jagrat Avastha, the discernment slightly diminishes, or the mind’s alertness reduces, then the clarity of the objects experienced does not remain as vivid. However, the place for the perception of objects remains the Indriya location. This condition is called Swapna Avastha within Jagrat. For instance, when deeply engrossed in some thoughts or worried, and we sit down to eat, if someone asks about the taste – how salty, sweet, or spicy it is – we cannot give an immediate clear answer. We would need to taste again to provide a clear decision. In such a case, though the person is eating, the mind is not fully alert; hence it is termed Swapna Avastha within Jagrat.
Sometimes, due to extreme fatigue or shock, the mind becomes sorrowful. If we then enjoy objects, the sensations of the objects reach the Jeevatma in a very vague, indistinct manner. Even while experiencing the objects, the person is unaware of their actions. This condition is called Sushupti Avastha within Jagrat. However, even in this state, there is some level of object perception, which occurs at the location of the Indriya. Thus, it is a Jagrat Avastha but is named Jagrat-pradhan Sushupti Avastha.
In Jagrat within Swapna, the perception of objects and discernment are absent, but alertness quickly returns. In Jagrat within Sushupti, the perception or discernment is blurred and does not immediately return. However, the similarity is that in both cases, the perception of objects occurs at the Indriya location.
Shreeji Maharaj referred to Swapna Avastha as the result of the Utpatti Avastha (state of creation) of Hiranyagarbha (God of creation), residing in the throat region. The primary difference between Jagrat and Swapna Avastha is that in Swapna Avastha, the Indriya have ceased their activities and are completely at rest, while in Jagrat they are active. In Sushupti, even the Antahkaran ceases its activities and becomes still. However, in Swapna, the Antahkaran is not at rest. Therefore, when the Indriya are in a state of rest, the Antahkaran remains active, and the Jeevatma experiences objects; this is called Swapna Avastha. Shreeji Maharaj noted that Swapna Avastha resides in the throat region, indicating that in Swapna Avastha, the perception of objects by the Jeevatma occurs in the throat region.
In reality, dreams occur when one is either falling asleep or waking up. When the mind, moving in the external world, prepares to enter Sushupti (i.e. When mind prepare to enter the region of heart), it passes through the throat region. When the mind settles there for a moment, the Jeevatma perceives the objects in the mind’s Vasana (latent impressions). This is called Swapna Avastha. Actually, the mind stays there only for a fraction of a second, but as Shreeji Maharaj mentioned, the throat region is like a glass house where one object appears many times. Similarly, one thought in the mind appears in many forms, giving the feeling of a long dream experience. Similarly, when the mind transitions from Sushupti to Jagrat, it passes through the throat region. If it settles there, a dream occurs. Thus, Swapna Avastha resides in the throat region. Even though in Sushupti Avastha, objects remain in the mind, they become clear to the Jeevatma only when passing through the throat region.
In Swapna Avastha, the Jeev retains the identification with the Indriya (senses). However, the identification with the entire body is not present. Thus, Jeev is named as Taijasabhimani. In this state, the Jeev sometimes experiences discernment similar to Jagrat, which is called Jagrat within Swapna. For example, in a dream, if a devotee feels they are a Satsangi (devotee of God), they might refrain from activities like eating onions or garlic, thinking it against their dharma. Though this is a dream state, it shows discernment similar to Jagrat, hence termed Jagrat within Swapna.
In Sushupti within Swapna, there is no discernment. Sometimes, upon waking up from a dream, one remembers having dreamt but cannot recall the details. This happens when the Tamas quality in the dream increases, blurring the clarity of the dream state. Therefore, it is called Sushupti within Swapna.
The difference between Jagrat within Swapna and Swapna within Jagrat is that in Jagrat within Swapna, the perception of objects occurs in the throat region, while in Swapna within Jagrat, it occurs in the Indriya location. The discernment is present in the mind in Jagrat within Swapna, while it is absent in Swapna within Jagrat. In Jagrat within Swapna, the enjoyment is mental, while in Swapna within Jagrat, the objects are experienced in physical form.
In all three levels of Swapna Avastha, there is a predominance of Rajogun, which results in a higher degree of instability. In Jagrat within Swapna, there is a greater degree of discernment. In Sushupti within Swapna, there is a greater degree of inertia. These are its subtle distinctions.
Sushupti Avastha is termed as the result of the Pralay Avastha of Ishwar, with Tamas quality predominating, residing in the heart region. When the Jeev enters Sushupti, the external Indriya cease their activities, and the mind, immersed in the Tamas quality of Maya, becomes inactive. All knowledge becomes latent, and the Jeev merges deeply into the bliss emanating from the Sagun Brahm, becoming unconscious. This state is called Tamogun–pradhan Sushupti Avastha.
When Karta Vrutti (the doer’s inclination) arises in Sushupti due to Karma Sanskar (impressions of past actions), it is called Swapna within Sushupti. For example, a very punctual and meticulous person might need to travel out of town and catch an early train. When they go to bed at night, they firmly resolve to wake up at 3 AM. Often, they wake up exactly at 3 AM. Even in deep Sushupti, they remember this. This phenomenon is called the emergence of Karta Vrutti due to Karma Sanskar. Similar instances can occur in other situations. This is referred to as Swapna within Sushupti. As per the above example, only a person with an extremely meticulous nature experiences this. Not everyone has such experiences in their heart. Therefore, this state is not easily understood. However, observing this happening in others and having intense curiosity can lead one to understand it.
The Karta Vrutti (the doer’s inclination) that enters Sushupti due to the pain and heat experienced in Jagrat and Swapna, and its reverse awareness, is called Jagrat within Sushupti. Often, a person may experience deep pain, such as a cut on the nail, toothache, or severe pain in similar areas. When the person enters Sushupti, they continue to have a deep, persistent sensation of the pain. Upon waking up in the morning, they feel that they have experienced intense sensations of pain throughout the night. This reverse awareness of the Karta Vrutti is called Jagrat within Sushupti.
Differences among Sushupti within Jagrat, Sushupti within Swapna, and Jagrat within Sushupti:
Sushupti within Jagrat:
- The perception of objects occurs in the Golok (centers) of the Indriya.
- In this state, the experiences are direct and tangible.
Sushupti within Swapna:
- The perception of objects occurs in the throat region.
- In this state, Bhagwan creates mental experiences to fulfill the subtle Vasana (latent desires) present in the mind.
Jagrat within Sushupti:
- The perception or awareness of objects happens deep within the heart.
- In this state, the objects are ingrained as Sanskar (impressions) along with the Karta (doer, Jeev).