Four States of the Soul

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Four States of the Soul

The Veda says that there are four states of the soul.

1. Waking State: in which the soul is called as the Vishwa where the soul is superimposed on the materialized gross body.

2. Dream State: in which the soul is called as the Taijasa where the soul is superimposed on the subtle body which is a bundle of feelings and each feeling is awareness associated with kinetic energy.

3. Meditation State: in which the soul is called as Prajna where the soul is in awareness of itself as pure awareness, enjoying the bliss.

4. Deep Sleep State: in which the soul is called as the Turiya where the soul is beyond the above three states of awareness i.e. the soul is in its original raw state of inert energy with full of ignorance about God.

If you say that the fourth state is beyond deep sleep (by treating the third state as the deep sleep, eliminating the state of meditation), such a fourth state is not in the experience of the soul directly or indirectly. Deep sleep is indirectly experienced as complete ignorance by inference after rising from the deep sleep. When you awaken from the deep sleep, you say that you did not know anything during the deep sleep.

This does not mean that you were experiencing the ignorance during the state of deep sleep also. The ignorance during the deep sleep was indirectly experienced through inference only after awakening from the deep sleep. Hence the deep sleep is also experienced indirectly through inference but even such indirect experience is not there for the fourth state because after waking up from deep sleep you immediately enter into the first state. In absence of any authority [means of knowledge] like perception or inference for the fourth state of the soul, such a state is not acceptable to direct or indirect experience and logic. The fourth state is related to the soul and hence you cannot say that it is beyond logic. If we take deep sleep as the fourth state, it represents the ignorance of the soul regarding God and therefore it is the state of soul towards God and not the state of God. Therefore, meditation state is third which is almost considered as deep sleep.

If you take the soul as Prajna or pure awareness in deep sleep, it becomes absurd because in deep sleep the awareness totally disappears. In deep sleep there is no experience of bliss. But in the state of meditation there is experience of bliss during that state. After deep sleep, bliss is enjoyed due to the conservation of energy since the nervous system was not working in deep sleep. But the bliss due to such conservation of energy is not enjoyed during the state of deep sleep. During the deep sleep, the energy is stored and the stored energy is suddenly experienced as bliss when you wake up from deep sleep. When you take food, extra energy is supplied and in that case also you experience the same bliss. Similarly in deep sleep, there is excess available energy due to absence of its expenditure. Both the states of meditation and deep sleep are almost one and the same in the sense of excess energy, which alone gives more happiness or freshness for which the word bliss is used.

If you take the state of meditation, here also all the thoughts are arrested and the excess energy is stored. In this meditation state very little energy is spent in the awareness of itself. Thus deep sleep is hundred percent storage of energy and meditation is ninety nine percent storage of energy. Hence the enjoyment of bliss is almost the same except for the difference that the bliss is enjoyed during meditation whereas the bliss is enjoyed after the deep sleep. The merit of the meditation state is that the soul can be called as pure awareness in this state since it is enjoying the bliss directly during this state. In deep sleep, the soul is not awareness because it is transformed into inert energy and there the word Prajna meaning pure awareness cannot be applied. Moreover during deep sleep, bliss is not directly enjoyed. Due to these points, meditation state should be considered as the third state (sushupti) and the actual deep sleep can be considered as the fourth state (turiya), which represents the ignorance of soul towards God.

Deep sleep indicates the unknowable God due to the complete absence of knowledge of the soul. Before God, even the soul becomes an inert item and hence cannot know even a trace of the real nature of God. In deep sleep, the soul disappears since the causal body dissolves into its basic form of inert energy called as primary energy. This primary energy is the ultimate item of the universe and the soul in the waking state can at the maximum, recognize only the existence of this primary energy. Therefore the primary energy is the ultimate existence (Sat) with respect to the knowledge of the soul. Hence the Veda says that the soul dissolves in Sat in the deep sleep and does not know about anything because the primary energy is inert (Sati sampatsya na viduh…). This primary energy is the basic homogenous material cause of this entire universe and can be called as Brahman in the sense that it is the greatest in the world or among all imaginable items. Now there is no objection if you say that the soul dissolves in the primary energy (Sat), which is inert and the soul is in the state of full ignorance of anything including itself and God and the soul thus becomes the Brahman, which is the primary energy.

The entire argument of Advaita is correlated in this way and yet God is not touched by the soul because God is beyond such Brahman and is called as Parabrahman. The word Brahman is not fixed to any particular item as it is clear from the usage of this word Brahman in the sense of the Veda, which is greatest among all the scriptures. Therefore, the whole misunderstanding comes from the usage of the word Brahman. The Gita says that the Parabrahman or God is beyond even Sat (Na Sat Tat….). God is indicated by the word Asat (Asadvaa…—Veda), which means that the God is not Sat or primary energy i.e God is beyond the primary energy (Mula Maya). However, the word Asat also has another sense of non-existence and this sense is removed by the Gita because God is existent (Naasaduchyate…).


four states of mind

There are four states of mind as below:-
1. Jaagrat (the state of awakening)
2. swapna (sleeping state which also have dreams)
3.swapnaheen nidraa (sleeping state without dreams which also means deep sleep)
4. Turiya (the state of pure personal spirit or Brahman which is beyond all the three states of mind as being stated above)

All the ordinary people feel three states of mind (awakening, dreamily sleeping, dreamless sleeping) but the yogis who have self-realization may feel the state of Brahman called Aatmaanubhav, the state of soul the personal consciousness which is beyond body, mind and intellect etc.

Vctory to Mother Kundalini All pervading consciousness.


NIDHI PARKASH | Thu, 05/20/2010 - 16:08
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Every soul existing in all living beings is not God

The king is always seen with red shirt. You can recognize the king through the red shirt. But this does not mean that every person wearing red shirt is the king. At this point, the Advaita Scholars mistook the concept and slipped by extending the concept to every human form. The wrong concept developed by them is further misunderstood by thinking that every human soul itself is God. It is further misunderstood to think that every soul existing in all living beings is God. The final misunderstood essence of the concept made God as the soul or awareness and hence God is imaginable. The soul or awareness is imaginable through deep analysis.

The awareness is a special work form of energy resulting in the special machine called nervous system. Matter is clearly perceivable and easily understood. Energy in visible form like light is also easily understood. Sound, magnetism, electricity, etc., are also understood through senses.

The basic form of energy, which is the wave-nature or particle-nature in the form of quanta is also understood through analysis with the help of intricate equipments like electron microscopes. But the work form of energy is the most difficult form of energy to understand, which can be only inferred through analysis and never perceived by senses.

At Thy Lotus Feet His Holiness Sri Dattaswami

Anil Antony
Universal Spirituality for World Peace

dattaswami2 | Fri, 05/21/2010 - 02:16

Each soul is potentially Divine

Swami Vivekananda said that each soul is potentially divine. This divinity is expressed as 'BRAHMAN' by the hounorable poet Suryakant Tripathi when he translated yogic Aphorism written by Swami Vivekananda.

further, more Vivekananda said that only the one God existing in all creatures and He is equally existing in all ranging from the smallest crawling creature on this earth upto the highest deity presiding the supreme Loka (Brahman Loka, and other Lokas etc.)

Undoubtedly, each soul is God potentially but the question is of its manifestation.

In this universe everything is rushing towards its source. Soul is rushing towards over-soul(Gods) and energies are struggling to get their merging with their source; therefore, In Geeta chapter-11 verses 27-29 this runs as below:-

They rapidly enter into your terrible mouths with cruel teeth! Some are seen sticking in the gaps between the teeth, with their heads crushed!

As the numerous currents of the waters of rivers rush towards the sea alone, so also do these heroes of the human world enter into Your blazing mouths.

As moths enter with increased haste into a glowing fire for destruction, in that very way do the creatures enter into your mouths too, with increased hurry for destruction.

There in the seventh chapter of Geeta have been presented the two aspects of God, viz the higher and the lower, characterized as the field and the Knower of the field. And it has also been said, '(Know it for certain) that all things have this as their source'(7.6) The explanation as to how creatures have the two aspects, the field and the Knower of the field, as their source is now being stated: Ref. to chapter 13 verse 19 --- Know both Nature and also the individual soul to be verily without beginning; Know the modifications as also the qualities as born of Nature.

I am now vividly to say that the soul encased in material is called lower form of God and soul which is free of material and eternally free, established in His Own glory is called higher form of God; therefore, this has been stated in chapter 13 verse 21 of Geeta which runs as --- Since the soul is seated in Nature, therefore it experiences the qualities born of Nature (it is meant by the states of awakening, dreamy sleeping and dreamless sleeping). Contact with the qualities is the cause of its births in good and evil wombs.

Now, below is the verse 22 chjapter 13 from Geeta which in depth of understanding expresses that Soul is the God: He who is the Witness, the Permitter, the Sustainer, the Experiencer, the great Lord, and who is also spoken of as the transcendental Self is the supreme Person in this body.

Victory to Mother Kundalini

NIDHI PARKASH | Fri, 05/21/2010 - 15:54
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Real devotees do not expect benefit from God

If your aim is only to solve your problem in this world or in the upper world or in both, you have nothing to do with the formless God or the form of God. Your work is done when you pray for it sincerely. But mind that your love is not for God but for the solution of your problem. Then God gives the solution for your problems only in a temporary way, which is not good for you in the long run. He postpones your bad results and brings the good results from your future births to the present. By this, you only enjoy the results of the deeds, which you have done and you cannot enjoy the results of the deeds, which you have not done.

It is like sending your application to the officer through a peon [office boy] after paying the necessary amount and getting back the application with the signature of the officer. You have nothing to do with the personality or the qualities of the officer. But when a girl loves the officer, she likes to see the personality and know about his qualities. His position as an officer is only one of the several aspects. Often, she neglects this aspect of the post, when the personality and qualities have attracted her. Similarly, a real devotee feels happy by knowing the details of God and he is not worried about the benefit from God. In this case, the Lord suffers for bad results of that real devotee and gives him eternal happiness.

At Thy Lotus Feet His Holiness Sri Dattaswami

Anil Antony
Universal Spirituality for World Peace

dattaswami2 | Fri, 05/21/2010 - 16:11

Real devotion is called Nishkaama Bhakti

Not only human beings but also other creatures may not remain without doing act for a very minute portion of the time i.e. each creature is doing work continually for the ends, aims, purposes and also working for ones own selfish mottoes owing to which this working creature gets attracted towards a particular point/some desired destinations and this attraction is called love but opposite to it when the same creature gets dispelled towards a special point/some undesired destinations then it is defined as hate. Arjuna was filled with hate towards the kauravas because of their activities and reached battle field to kill them. After reaching at battle field he saw his most beloved relatives on side of kauravas. To see them he thrilled with remembrance of his duties/Dharma and love to them, which made him very, very overwhelmed with sorrow (verses 27-35 of chapter 1 in Bhagvad Geeta) and said to Lord Krishna, "If I am killed, I do not want to kill these even for the sake of a kingdom extending over the three worlds; what to speak of doing so for the earth." Arjuna became vishaada filled person.

".... not expect benefit from.... means developing of undesirable. Arjuna at first had desire but at second it became undesired. Arjuna did not expect benefits...means his desire converted into undesired; therefore, he said, "If, in this battle, the sons of Dhritraashtra armed with weapons kill me who qm non-resistant and unarmed, that will be more beneficial to me." But Lord Krishna condemned his such kind of attitude of non seeking of benefits from...., so Arjuna was advised by Lord to seek benefits as having been duties of as warrior in the battle field alongwith the advice to arise above the worldly relationships/relatives.

Lord beautifully spoke in chapter three of Bhagavad Geeta, "A person does not attain freedom from action by abstaining action; nor does he attain fulfillment merely through renunciation." Not expecting benefits may be renunciation and this renunciation cannot give fulfillment.

Best thing is surrender the fruits of action at the holy feet of Lord Krishna. Surrender means also sacrifice. Therefore, we must sacrifice all our desires for the welfare of our family, neighbors, society and for the whole humanity; which is 'has been our best benefit'.

Victory to Mother Kundalini.

NIDHI PARKASH | Sat, 05/22/2010 - 18:53