Changes

'''The Sushupta or Sleep state''' - is a state where there is no comprehension of a given thing, no inputs from the sense organs (vastu-agrahana), absence of the functionality of mind. In this deep sleep, there is no kartr and bhoktr actions or experiences, such a state is called avastha (avastha is a word meaning ‘state’ which applies to all three states), a condition, in which the individual is in an un-manifest form. It is like a seed which has the specific whole tree inside it in an unmanifest form. This is called avyakta or karana sharira. Therefore, there is an un-manifest form, and that experience of unmanifest individuality, called nirvikalpa, is the experience called deep sleep. There the experience is a happy one; there is no problem because there is no subject-object vikalpa. All samsara is based on this subject-object relationship.<ref name=":1" />

'''The Sushupta or Sleep state''' - is a state where there is no comprehension of a given thing, no inputs from the sense organs (vastu-agrahana), absence of the functionality of mind. In this deep sleep, there is no kartr and bhoktr actions or experiences, such a state is called avastha (avastha is a word meaning ‘state’ which applies to all three states), a condition, in which the individual is in an un-manifest form. It is like a seed which has the specific whole tree inside it in an unmanifest form. This is called avyakta or karana sharira. Therefore, there is an un-manifest form, and that experience of unmanifest individuality, called nirvikalpa, is the experience called deep sleep. There the experience is a happy one; there is no problem because there is no subject-object vikalpa. All samsara is based on this subject-object relationship.<ref name=":1" />

==== Atman with reference to the Three States of Experience (Avastha traya) ====

=== Atman with reference to the Three States of Experience (Avastha traya) ===

Each state is called an avastha, a condition. Atman is that which is present in all three states of experience, and without which these states of experience are not possible. And again, it is unaffected by the state of experience, and therefore, never sleeps, and never wakes up, either partially or fully.  And it never goes to sleep, atman is called alupta-drk. Drk is a witness, here with reference to the states of experience, and alupta means that it is never disappearing; it never goes to sleep. It is something like having eyes which have no eyelids at all.

Each state is called an avastha, a condition. Atman is that which is present in all three states of experience, and without which these states of experience are not possible. And again, it is unaffected by the state of experience, and therefore, never sleeps, and never wakes up, either partially or fully.  And it never goes to sleep, atman is called alupta-drk. Drk is a witness, here with reference to the states of experience, and alupta means that it is never disappearing; it never goes to sleep. It is something like having eyes which have no eyelids at all.

Atman is present in all three states of experience, but unaffected by any state. That is the atman referred to by the word ‘I’. That ‘I’ is sakshin, the witness. When you say, “I slept,” that ‘I’ is sakshin. In “I dreamt, I am awake,” that ‘I’ is sakshin, falsely given the attribute of being a waker, a dreamer, or a sleeper. It is only the waker or observer from the standpoint of these three shariras.<ref name=":1" />

Atman is present in all three states of experience, but unaffected by any state. That is the atman referred to by the word ‘I’. That ‘I’ is sakshin, the witness. When you say, “I slept,” that ‘I’ is sakshin. In “I dreamt, I am awake,” that ‘I’ is sakshin, falsely given the attribute of being a waker, a dreamer, or a sleeper. It is only the waker or observer from the standpoint of these three shariras.<ref name=":1" />

==== How do we know Atman is sakshi in sleep? ====

==== How do we know Atman is Sakshi in sleep? ====

Because there is an experience which is recollected after waking up. It is an experience of witnessing that is in past tense, मया अनुभूयते । maya anubhuyate. This is always so because it is a statement made after waking up, not during the deep sleep. It is neither a waker, a dreamer nor a deep sleeper, therefore we say the Atman is a sakshin of all three avasthas. When the individuality is limitless, it is a complete condition of Ananda, that is why the deep sleep state is also called samadhi. It is a state where even the wholeness of Atman is not perceived, because the mind is non-functional.  It is just Ananda (not equal to Bliss or Happiness). <ref name=":1" />

Because there is an experience which is recollected after waking up. It is an experience of witnessing that is in past tense, मया अनुभूयते । maya anubhuyate. This is always so because it is a statement made after waking up, not during the deep sleep. It is neither a waker, a dreamer nor a deep sleeper, therefore we say the Atman is a sakshin of all three avasthas. When the individuality is limitless, it is a complete condition of Ananda, that is why the deep sleep state is also called samadhi. It is a state where even the wholeness of Atman is not perceived, because the mind is non-functional.  It is just Ananda (not equal to Bliss or Happiness). <ref name=":1" />

While in the waking state, the Atman is associated with the outer world and he is enveloped in ajnana. The shariras are the upadhis which bring about an apparent change to something, here the Atman. In the lack of this Upadhi in the deep sleep state, the Atman is sat-chit-ananda and this state of knowing limitlessness makes one a Pra-jna (with knowledge). Atman is always sat-chit-ananda in all states, but is not recognized so. This is the purpose of the teachings — to make one recognize that one is, always has been and always will be Sat-Chit-Ananda.<ref name=":1" />

While in the waking state, the Atman is associated with the outer world and he is enveloped in ajnana. The shariras are the upadhis which bring about an apparent change to something, here the Atman. In the lack of this Upadhi in the deep sleep state, the Atman is sat-chit-ananda and this state of knowing limitlessness makes one a Pra-jna (with knowledge). Atman is always sat-chit-ananda in all states, but is not recognized so. This is the purpose of the teachings — to make one recognize that one is, always has been and always will be Sat-Chit-Ananda.<ref name=":1" />

==== Connection between Sharira-traya and Avastha-traya ====

=== Connection between Sharira-traya and Avastha-traya ===

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.<ref name=":1">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 217 - 261)</ref>  

It may be noted that the Sthula-sharira being gross, is tangible and visible. The Sukshma-sharira is not visible but cannot be missed. It can be comprehended but is not a tangible object like the sthula-sharira. The sukshma-sharira is that in whose presence the body is alive, and in whose absence the body is dead. Now, third sharira is the Karana-sharira, and is the cause of the other two shariras. This is more of an adjunct than the body itself, it is the karana, the cause, for Sacchidananda-Atman to be a Jiva, an individual who has the sense of doership, and therefore does actions, gathers karmas, and because of that is born again and again.<ref name=":1">Swami Dayananda Saraswati (2012) ''Tattavabodhah.'' Chennai: Arsha Vidya Research and Publication Trust (Page 217 - 261)</ref>