Ignorance and Knowledge: 7

The Mandukya Upanishad (Mantra 5) describes the Prajna Self thus: "Esha eekibhutah prajna, eekibhutah anandabhuk chetomukha prajna." That is, Prajna is unified consciousness (the integrated form of all experiences), the enjoyer of bliss (the experiencer of deep sleep's joy), and dwells at the threshold of awareness (existing at the potential level of consciousness). In this state all dualistic divisions dissolve; bliss remains, but knowledge does not. Thus Prajna, though peaceful, is not liberated—for it remains veiled by ignorance.

Vedanta describes four states of the Self—waking, dreaming, deep sleep, and turiya. In waking, the Self is known as Vaishvanara—engaged with the external world through the senses; in dreaming, the Self is known as Taijasa—introspective, dwelling in a world constructed from impressions; in deep sleep, the Self is known as Prajna—absorbed in unconscious bliss, yet shrouded by ignorance; and in the fourth or turiya state, the Self abides in its pure essence—consciousness alone, non-dual, peaceful and auspicious.

Shankaracharya in his Mandukya commentary (Mantra 5) explains Prajna thus—Prajna is that Self which appears unified under the influence of ignorance as a limiting condition. In deep sleep, individual consciousness forgets the distinction between self and world; but this unity is born not of knowledge but of ignorance—for there the light of knowledge remains extinguished.

In the state of deep sleep, one lies sleeping—mind, senses and intellect then completely still. Thus one sees nothing, knows nothing, yet remains at peace. In this state the Self is veiled by ignorance; not unconscious, yet the manifestation of knowledge does not occur. Therefore the bliss experienced there is not the joy of true knowledge, but rather the peace born of unconsciousness—happiness shrouded by ignorance. Shankaracharya calls it "avidya-upadhi-nimita ekibhutabhasa prajna"—that is, Prajna is that Self which appears unified due to the limiting condition of ignorance (Mandukya Bhashya, Mantra 5). Here there is bliss, but no knowledge.

The Brihadaranyaka Upanishad (4.3.32) describes this state thus: "Esha hyanandayati, anandabhuk hyesha." That is, this Self enjoys bliss in deep sleep and abides in joy. But this bliss is not knowledge-born; it is a state veiled by ignorance—unconscious peace. Just as one gains rest in deep sleep yet knows not that one is resting, so too the Prajna Self then abides in rest, but the light of knowledge does not manifest.

The turiya state is entirely different. It is no sleep, no veiling. Here the Self is fully awake—established in its own consciousness, in its own luminosity. The Mandukya Upanishad (7) says: "Nantahprajnam, na bahihprajnam, na ubhayatahprajnam, na prajnanaghanam... ekatmapratyayasaram, prapanchopashamam, shantam, shivam, advaitam, sa aisha turiyah." In this state consciousness is neither inward-turned nor outward-turned; it transcends all experiential boundaries to abide in pure existence. The word "shantam" here does not signify the peace of sleep, but rather luminous, unwavering peace—where there is no more change, no lack.

Shankaracharya explains: "Turiyam brahma, na tu abhavah"—turiya is Brahman, not unconsciousness or absence. Gaudapadacharya too has said: "Prabuddho hi turiyo hi, svapnaturyau na drishtabhau." (Karika 3.34)—turiya alone is true awakening; it is not dormant like dream or deep sleep.

Thus in deep sleep there is peace, but it is unconscious peace born of ignorance; in turiya there is peace, but it is conscious peace arising from the luminosity of knowledge. The peace of deep sleep lies beneath ignorance's veil; the peace of turiya exists in Brahman-consciousness with ignorance removed.

The Upanishad indicates this very distinction: "Yo vai bhumatattvam veda, sukham anantam, amritam." (Chandogya 7.23.1)—whoever knows the infinite Brahman attains true happiness. This happiness is not born of unconsciousness, but is the supreme bliss of knowledge—the unified reality of Sat, Chit, Ananda.

Therefore deep sleep is unconscious peace—the rest of Prajna veiled by ignorance; turiya is conscious peace—the awakening of Brahman freed from ignorance. In deep sleep the Self rests; in turiya the Self is liberated.

Imagine you are sitting in a dark cinema hall. On the vast screen plays a moving picture—colors, sounds, laughter, tears, love, war—all seeming real. You are completely absorbed, forgetting you are a spectator, thinking—this is truth. This state is the waking condition. Here the Self, that is consciousness, spreads itself into the external world through senses, mind and intellect; experiences occur, but truly the Self is merely the illuminator—not the screen, but the light.

Now the screen's light has dimmed, the outer world has vanished, but you have fallen asleep and begun to dream. There a new world takes shape—friends, enemies, homes, countries, fear, joy—all created by your mind. Here no external objects exist, yet experiences occur because consciousness is crafting worlds from its own impressions. This is the dream state. You think the world is real, but upon awakening you realize—it was all mental projection.

Then comes deep sleep. The screen is now completely dark, no light, no images. Yet you remain—you simply don't know that you remain. Later, awakening, you say, "I slept well, but knew nothing." This state is deep sleep or the Prajna condition. Here the Self is undisturbed, all desires and thoughts dissolved, yet not unconscious—veiled by ignorance. This sleep's peace is profound, but not of knowledge, for the light exists but lies cloud-covered.

Now imagine—the clouds have parted, the sky is clear, the sun blazes forth, but the light falls upon nothing—radiant in its own luminosity alone. This is the turiya state, where the Self is established in its pure consciousness. Here there is nothing to know, nothing to see, for the distinction between knower, knowledge and known has vanished. You realize this cinema—waking, dream, deep sleep—all are reflections on that one screen, and that screen itself is consciousness, your very Self.

Again imagine you stand by the ocean's shore. The sun is setting, reflecting its light upon the water, and that light dances upon the waves. From afar it appears as though fire burns upon the water, but in reality that light belongs to the sun, not the water. Through this very example the four states of the Self can be deeply understood.

In the waking state you are like that reflected light upon the water. The sun (consciousness) does indeed shine in the sky, but you, merged with the waves of mind, body and senses, mistake that light for your own. You touch, hear, see, recognize and act in the world; but all occurs at the level of reflection—not at consciousness's true source.

In the dream state the waves do not cease, but the external light disappears. Then from within the water itself reflection is created by its own luminosity—as though the sun were giving light from within the water itself. Actually that light too is the sun's reflection, but now it appears not externally but internally. In this state the mind alone creates new worlds—all projections of consciousness itself.

In deep sleep the ocean becomes completely still, no waves, no reflections either. Light no longer appears upon the water because the waves have stilled. But the sun still shines in the sky—the light has not ceased, only the reflection has dissolved. In this state the Self rests—no desires, no thoughts, but the cloud called ignorance veils its radiance. You are peaceful but know not that you are peaceful.

In turiya there is direct union with the sun. Now reflection is no longer needed—no waves, no water, no images. You know—"The light was always mine alone; the reflections were maya." This is consciousness's own awakening, where the Self recognizes itself—not externally, not internally, but everywhere.

Here "light" means the Self's consciousness, and "reflection" means world, body, mind, thoughts, feelings, joy and sorrow—all experiences. When it is said "the light was always mine alone," it means consciousness is never born, never destroyed. Just as the sun's light burns perpetually within itself, so the Self is ever luminous, self-effulgent. We see, think and feel the world through this very light—but ordinary people think the light somehow belongs to the world, mind or senses; whereas in reality they merely carry reflections of that consciousness.

"The reflections were maya"—this means all the forms, names, feelings, thoughts etc. that appear are merely shadows of ignorance cast upon the Self. Just as the sun's reflection appears upon still water but is not the real sun; when waves arise that light breaks and disappears, but no harm comes to the sun. Similarly, the joys and sorrows of our life, waking-dream-sleep—all are reflections of consciousness; the Self never changes.

That is, when someone says—"The light was always mine alone"—their realization dawns that I am no body, no mind, but rather that consciousness-being in whose light body-mind-world are reflected. And "the reflections were maya"—means those things I once thought real were merely temporary shadows arising upon consciousness.

This realization is knowledge's supreme fruit—where one understands their own nature is Brahman itself, and the world is merely that consciousness's appearance. As Gaudapada's Karika (4.58) says: "Yadvishvam svapnasadrisham"—this entire universe is like a dream-appearance, and "Aham brahmasmi" (Brihadaranyaka 1.4.10)—I am that consciousness in whose light all is seen, but which itself remains unchanged and eternally true.

The peace of deep sleep is the absence of reflection but ignorance of the source; turiya's peace is the source's direct manifestation—not unconscious but supremely conscious. In deep sleep the sun is invisible but present; in turiya the sun is manifest, blazing everywhere. This is why it is said—deep sleep is bliss veiled by ignorance, while turiya is bliss revealed by knowledge. In one reflection dissolves, in the other reflection becomes unnecessary. In one the Self rests, in the other the Self is liberated.

In turiya this ignorance is cut away and the Self manifests in its own nature—"Satyam jnanam anantam brahma." (Taittiriya Upanishad 2.1). The turiya Self illumines Prajna, just as the sun, even when behind clouds, keeps the sky luminous. Thus Prajna is that intermediate level of the Self where all phenomena (waking and dream) have dissolved; the Self is resting but has not yet reached consciousness's full awakening. It is a kind of dormant consciousness—blissful yet ignorance-veiled.

Prajna means that consciousness which in deep sleep is undisturbed, peaceful, ignorance-veiled and blissful. It is the Self's deepest slumber, where all conflicts of waking and dream states dissolve, but realization of Brahman-nature remains incomplete. Prajna is thus an intermediate phase—where consciousness rests, absorbed in ignorance-veiled peace; and when knowledge's sunrise occurs, this very Prajna Self awakens in its own nature—in turiya, that one consciousness-alone Brahman.

The concept of 'Vaishvanara' in Vedanta is as profound as its philosophical significance is multi-layered. The word derives from "Vishva + Anara (Nara)," literally meaning "fire present everywhere"—that is, that one consciousness which manifests throughout the universe as action, life, heat and intelligence.

The Gita declares: "Aham vaishvanaro bhutva praninam dehamasritah. Pranapanasamayuktah pachamy annam chaturvidham." (Gita 15.14). That is, "I, having become Vaishvanara fire (digestive fire), dwell in the bodies of all beings, united with prana and apana, digesting the four types of food." Here fire does not mean merely physical digestive power, but rather that all-pervading consciousness-energy which creates life, knowledge and activity's momentum in the world.