KAIVALYA UPANISHAD: “The Homogeneity of Brahman” - 9. Swami Gurubhaktananda.

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Sunday 12, April 2026, 06:30.           
KAIVALYA UPANISHAD: “The Homogeneity of Brahman” 
from the Atharva Veda: 26 Mantras: 
Reflections:  Swami Gurubhaktananda: 
Mantram: 13 - The Dream and Deep Sleep Consciousness 
Post: 9.

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Mantram: 13 - The Dream and Deep Sleep Consciousness 

5. 

swapne sa jeevah, = In the dream state, the Jiva  

sukha-duhkha-bhoktaa = experiences both pleasure and pain.

6. 

swa-maayayaa = Maya creates by its own illusory power 

kalpita-jeevaloke; = a world of imagination for the Jiva (to enjoy). 

7. 

sushupti-kaale, = In the state of profound deep sleep,  

sakale vileene = everything merges into its cause,

8. 

tamas abhibhootah = The Jiva is overpowered by Tamas,  

sukha-roopam eti. = and comes to exist in its form of Bliss. 

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The Dream State Experience: TAIJASA:

1-2.

The dream state experience is similar to the waking state but with one very important difference – the field of engagement is not the ‘world out there’ but an imaginary  creation of the ‘world in the mind’ set up entirely by Maya’s power of delusion. The  misapprehension of Reality becomes the cause of one’s experiences in dream. 

Karma has no part to play in dream; dream experiences are not governed by the  Laws of Karma; and no Paapa and Punya are accumulated in dream. The individual, living in his own imagined world, gets the full liberty to create experiences of a highly exaggerated kind, not experienced in the waking state. There is full liberty given to one’s imagination – for instance, one can fly in one’s dream. For this reason, the dream state consciousness is called Taijasa, which reflects the “boundless effervescence of energy” available in this state. 

The Deep Sleep State Experience: PRAJNA:

3-4.

The deep sleep state is very different from the previous two states. Here everything withdraws into its causal state. There is no mind available for this experience;  this means that there is no Ego in this state. But something has to be there to witness it, and that is the Self, merely as a ‘spectator’. As far as the individual Jiva is concerned, there is the total “non-apprehension” of Reality in this state of dark ignorance. 

Due to the temporary absence of all transactions with the world, and the ‘switching off’ of all thoughts of joy or sorrow, there is the experience of Bliss in this state. It is not a mental bliss, for the mind is not there. Bliss is the natural state of the Self. But owing to the “unconscious” nature of sleep, the Bliss enjoyed in sleep is not comprehended as one’s true nature. The experience of it is ‘wasted’ in a sense. It is this Bliss that gives total rest to the body and mind – one feels greatly refreshed and energized after sleep. 

Acharyaji described this state as follows: “A blanket of thick darkness covers the sleeper. He is warm and cosy inside it, a bundle of happiness! He does not like to be  disturbed in that state. When the alarm rings, he reluctantly drags himself out of this comfort zone. The real ‘alarm’ is his Prarabdha Karma which drags him out of this temporary comfortable forgetfulness of the world into yet another round of sensory bombardment.” 

Thus did Acharyaji bring home to us the full significance of the three states of Jiva. 

#on the Series of 8 Lectures:  Swami Advaitananda. of the 15th Batch Sandeepany Vedanta Course held at Sandeepany Sadhanalaya, Powai, Mumbai: From 23rd November – 30th November 2012.

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Mantram -14: Why Do the States Change? 
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Reflections:  Swami Gurubhaktananda: 

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