MANDUKYA UPANISHAD : Chapter-1. "AGAMA PRAKARANA" ( The Scriptural Treatise ) Mantram-5, Discussion-3.

10/01/2018

MANDUKYA UPANISHAD

Chapter-1.

AGAMA PRAKARANA"
( The Scriptural Treatise )

Mantram-5

*****************************
Yatra  supto  na  kascana kamam  kamayate,

na  kascana  svapanam  pasyati,  tat  susuptam,

susupta-sthana  ekibhutah  prajnana-ghana

eva-nandamayo  hyananda-bhuk  ceto-

prajnah  trtiyah  padah.

*****************************
word by meaning : -

yatra = where;

suptah = self-ignorant;

na = not;

ekona  vimsati  mukhah = has nineteen mouths;

kascana  kamam = any  external  objects;

kamayate = desires;

na = does  not;

kascana  svapnam = any  dream;

pasyat = sees;

tat = that;

susuptam = is the deep-sleep  state;

susupta  sthanah = whose  fieldis  the  deep-sleep  state;

ekibhutah = unified;

prajnana  ghanah  eva = mass of mere consciousness;

ananda-mayah = full of bliss;

hi  ananda-bhuk = indeed  the  enjoyer of bliss;

cetah  mukhah = doorway to the experience ( of  waking  and  dream );

prajnah = is consciousness;

trtiyah  padah = the  thir quarter.

********************************************
The sum of Mantram : -
............................
That  is the  state  of  deep-sleep  wherein  the  sleeper  doesnot  desire any  objects,  nor  does  he  see  any  dream.
The  third  quarter  ( pada )  is  the  Prajna ( Consciousness )  whose  sphere  is  deep-sleep,  in  whom  all ( experiencees )  become  unified  or  undifferentiated,  who  is  verily  a  homogenous  mass  of  Consciousness  entire,  who  is  full  of  bliss,  who  is  indeed  an  enjoyer  of  bliss  and  who  is  the  gateway  for  the  projection  of  Consciousness  into  other  two  planes  of  Consciousness ---  'the  dream  and  the  waking'.
*********************************************************************************

Discussion-3.

The best way we can define the sleep is met with here in this mantram.
And even here it is only a definition expressed in the language of negations.
Thus, the mantram says that it is a state wherein "the sleeper doesn't desire any objects, nor doesn't he see any dream."
That experience in life, when we are neither waking nor dreaming, is considered as the experience of sleep.

Contrasted with the previous two states of consciousness, of waking and the dream, here, in the deep-sleep-state of consciousness, the entire awareness availablev in the human form is being consolidated and conserved.
In the waking state, the very same awareness is dissipated through the mind and the sense-organs ( Indriyas ) in the outer world of sense-objects and it registers the knowledge-of-things.
In te dream-state also, the Consciousness in us is expressing Itself in illuminating the thoughts of the mental world which which we understand as the dream.

To be continued ...