(Continued from page 11)

In deep sleep consciousness is there all by itself. See also The Fundamental Urges of Man
. It is not necessary to have another agency show the presence of consciousness. It is self-luminous. In a dark room it is not necessary to have a torch to find a lighted lamp. The lighted lamp itself is self-luminous. The silent condition of the mind without thoughts of objects is the pure conscious condition of oneself.  The bliss of sleep and the ignorance that characterises sleep are both experienced by Consciousness. This consciousness is brahman. The 'memory' of sleep as well as the happiness of sloeep is technically called pratyabhijnA.  It is knowing oneself by oneself.  When it is used as a verb, as in this verse (pratyabhijnAyate), it is a peculiar grammatic usage called karma-kartari prayoga.  It is like saying that a calf released itself from the knot which held it on to the pole. The verb means: 'to come to oneself, recover consciousness'.  The statement 'I slept happily' has a factor of awareness in it, a factor of bliss, and a factor of existence. These three are the cit, Ananda and sat of the sac-cidAnanda that is the Ultimate. The happiness that was enjoyed was not the pleasure of the senses, because the senses had gone to sleep. It was not the happiness of the soul resting, because the soul was always what it was: cf.

nAsato vidyate bhavo nAbhAvo vidyate sataH /
What is not  can never be, nor can what is,  cease to exist
(Here the meaning of 'is' and 'is not' should be taken in an absolute sense.)

Also it is incorrect to say that the happiness enjoyed during sleep was just the absence of  unhappiness, because there was no instrument of enjoyment present. The pratyabhijnA cannot recall what was not experienced. Again it is incorrect to say that each instant the knower is changing and so instant after instant different knowers are registering different pieces of knowledge and therefore there cannot be any pratyabhijnA. This is a view called kshaNika-vijnAna. The buddhist philosophy therefore explains away the  pratyabhijnA as delusion.  But it is not a delusion. A  recalling always needs continuity of consciousness between the past event and the present event of recalling and this continuity  for  recalling is available  because the Seer never loses His Sight in view of His immutability. cf. (bRhad-AraNyaka-Upanishad)

na hi drashTur-dRshteh viparilopo vidyate avinASitvAt /

July 31, 99  ©Copyright  V. Krishnamurthy  Home  Contents   Next