THE MANDUKYA UPANISHAD -5. Swami Krishnananda.

 ========================================================================

=======================================================================

Tuesday, August 16, 2022. 06:00.

POST-5.

=======================================================================

Now, if consciousness must have existed in the state of deep sleep, we must have existed as consciousness only. 

We did not exist as a body, mind, intellect, or anything else. We did not know even that we were breathing at that time. We did exist as consciousness only. So, do we believe that our essential nature is consciousness? Because minus all these appurtenances of body, mind, intellect, etc., if we can exist nevertheless, why should we imagine that we are the body, mind, intellect, etc.? If I can exist minus something, then that thing from which I am withdrawn is not me, really speaking. If I can be safe without something, that something is redundant. So body is a redundant thing; mind, intellect also are not us. We are pure – shuddha chaitanya, as they call it – Pure Consciousness. In that state we existed. There is no other thing which can be regarded as an attribute of our being in that condition. Consciousness was our essential nature. What were we conscious of? Conscious of nothing; conscious of consciousness only. It was a consciousness of existence, about which we heard something sometime back. It was not a consciousness of something, it was a consciousness of consciousness existing. We were aware that we were aware – that's all, nothing more than that; nothing more, nothing less. It was being-consciousness; and we were very happy, therefore it was bliss also. We know how happy we are after having gone into a good sleep – happy – and we would like to continue the sleep, would we not?

So free we were in sleep that we would like to go to sleep again. 

All the botheration and turmoil of this world is no more there. 

"Let me go to bed and forget this devil of this world," we feel sometimes. So in this state of deep sleep we existed as Pure Consciousness; Sat-Chit-Ananda was our real nature in the state of deep sleep. This consciousness which was Sat-Chit-Ananda was not merely inside the body, as we may wrongly imagine once again after having deduced this wonderful conclusion that we were Pure Consciousness. It is a wonderful conclusion indeed that we are essentially Pure Consciousness. But again we may commit the mistake of thinking that we are inside the body. Pure Consciousness is not inside anything – it is all things. We have already concluded in our earlier sessions that consciousness is all-pervading; it cannot be confined to one individuality only. To be conscious that it is only in one place and not in another place is to accept virtually that consciousness is in another place also. Otherwise how would consciousness know that it is not in some other place unless it has already been there. So the negation of consciousness in some other place is actually an affirmation of it in that place. Negation is determination. Therefore, what is the second conclusion that we draw by this analysis? That in the state of deep sleep we existed as Pure Consciousness; not the little consciousness inside the body, but the pervading consciousness which is everywhere. Cosmic consciousness was there. Universal consciousness was our essential nature in deep sleep. But why is it that we are not aware of such a condition? We come up like fools, as we went also like fools in the state of deep sleep. When we wake up, we do not come like a wise person. Same idiot went, same idiot comes back. What is the matter, in spite of these wondrous conclusions? There is a peculiar operation which is catching hold of us. The impression and the impact caused by this operation is the reason why we come up like fools though it appears that we were not really fools.

We have passed through various lives; we have taken many births. 

This is one link in the long chain in the births that we have undergone, maybe thousands in number. 

In every birth we think something, feel something and do something; and every thought, every feeling and every action creates an impression in the psyche. The psyche is nothing but the individualised center of consciousness. This impression is nothing but a remnant of a desire remaining after a particular experience. If we see something, we would like to see it again. If we like something, we want to continue that liking again and again, as much as possible. The like and dislike, so-called, which is the basic operation of the mind of the individual, creates an impression in the mind, a groove, as it were, and creates a compulsion in the psyche to repeat that experience already had earlier. This goes on day after day, every day, and we pile up impressions, one over the other, so that these impressions heaped in that manner, one over the other, become something like a thick cloud covering of consciousness. This happens in one life; but if many lives are taken in this manner, what would happen? Complete darkness like an eclipse of the sun or an utter midnight – like experience when there is monsoon season, even in the waking condition, even in daytime. This thing is weighing so heavily upon us that it does not permit us to be aware that we were aware in the state of deep sleep.

So the transcendental being that we really are in the state of deep sleep is almost a negation of our existence, because of the heavy weight that is sitting upon us.

Suppose I give you a very good lunch, very tasty, and five quintals of heavy weight I keep on your head at the same time – will you enjoy the food? 

Very tasty thing, but the five quintals on the head – unless that is removed, this eating has no meaning. So our own experience of transcendental awareness in deep sleep does not have any signification for us on account of the heavy weight of Karma potentials which compel us to think only in one way, in a stereotyped fashion – like blinkers, as it were – and we cannot think in any other way. Any number of lives we may take, births and births we may pass through, but we are the same person. 

We do not become different because we are whipped by the desires which were produced by earlier impressions; and as a horse being whipped and compelled to move in one direction only, we are forced to think in only one way – this space, this time, this causation, this object, this person, this me, this somebody else.

To be continued....

=========================================================================