Our sheaths and states of being

In the Ramayana, once Hanuman asks Lord Rama to suggest some reading material for him to learn about the Vedas. In response, Rama suggests to him just one Upanishad-- the Mandukya Upanishad. It is one of the shortest and most dense of the Upanishads, that is said to go directly to its teachings (unlike other Upanishads that take longer routes like story-telling and examples). 

If you cannot understand the Mandukya, Lord Rama tells Hanuman, then here is a list of 108 bigger Upanishads for you to read. 

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The Mandukya talks about our "3+1" states of being which is one of the most fundamental states that define our existence. 

In order to understand this, let us first look into the five-sheaths or the Panchakosha model of us. Our existence is said to be defined in five sheaths or koshas, which are as described below. 

The Annamaya kosha or the gross body, refers to our physical bodies, which subsist on food. The Pranamaya kosha or the "subtle body" refers to all the processes happening in us like breathing, blood circulation, heart beats, digestion, etc. that keep us alive. The third sheath is the Manomaya kosha or the mind, that hosts our thoughts and emotions. The Vijnanamaya kosha or the intellect, forms the fourth sheath, which hosts to our conscious thoughts, knowledge, epistemology, wisdom, etc. 

Beyond these four sheaths is our core being, which is called the Anandamaya kosha or the sheath of bliss. This core sheath is sometimes also called our karana shareera or the "causal body". It is this core being that is said to have given rise to all the four sheaths of our existence. When we are conceived as a human, the first thing that is said to develop is our core being-- from which, all other sheaths emanate. 

Our core being is in turn said to be in "3+1" states of being. Why the 3+1 notation? The first three states of being are something that all of us experience. But the fourth (+1) state of being is much more subtle and requires a lot of practice to experience this state. 

The three states of being are respectively called: Jagrut or waking state, Swapna or dreaming state, and Shushukta or deep sleep state. In each state of being, our personality is so different that these personalities have separate names as well. 

The "person" that is dominant in our waking state is called Vaishnavara, and the "person" that is dominant in our dreaming state is called Taijasa, and in deep sleep, our dominant "person" is called Praajna. 

Vaishnavara is interested in transacting with the external world using logic, expression, conscious thoughts, emotion, etc. The Taijasa is interested in imagination, counterfactual reasoning, and in building alternate hypothetical scenarios. The Taijasa is available in the waking state too, but is dominated by the Vaishnavara. In dreaming state, the Taijasa is dominant and takes over the mind with its vivid imaginations, unconstrained by the physical reality of the Vaishnavara. 

The Praajna is interested in soothing and relaxing our our different sheaths. The Praajna is functional during waking and dreaming states as well, when we often instinctively relax and soothe ourselves. It is dominant in deep sleep where all sheaths are mostly shut down. A state of deep sleep does not represent absence of experience-- it represents an experience of absence! The Praajna is at work during our deep sleep, ensuring that we are well rested-- yet at the same time, listening to input channels like the ears, and waking us up if we hear a loud noise, for example. 

The above three states of being are something that we all experience daily. But, as the Mandukya says, the three states of being can in turn be queried by a fourth state, which is called Turiya (which literally means, "the fourth"). The Turiya is the state of pure awareness or consciousness, unhindered by our physical existence. 

The Turiya is said to be our core, liberated self, that is unhindered by time, space and causality. In this state of being, all the three earlier states, and the five sheaths can appear as objects in our experience-- thus showing us that we are not our body, life forces, mind, intellect or even our physical being. 

In the Turiya state, we can "speak with" each of our persons-- the Vaishnavara, Taijasa and Praajna and curate the way in which we experience our waking, dreaming and deep-sleep states!

The Mandukya itself does not propose any method for reaching the state of Turiya. But several other treatises address this question as to how to reach a state of pure awareness and inquire about and curate the entirety of our physical existence. 

Integral Advaita of Swami Vivekananda

 In some of my previous posts addressing differences between dualism and non-dualism and the idea of Maya, I had been addressing what I believe, to be the core dilemma that has characterised Indian thought over millennia. 

One of the core characteristics of Indian philosophy based on the Vedas and Upanishads is that, unlike Western philosophy that focuses on objects and the universe external to the inquirer, the Upanishads start by focusing on the inquirer itself. This leads to some deep insights and theories about concepts like consciousness, awareness, and self. 

A primary contention of Indian schools of thought is the simpliciter nature of consciousness. That is, it argues that the core of what forms our consciousness, exists by itself-- and is not a consequence of material interactions. Hence, our consciousness does not "emerge" from our brain cells, but rather, our brain cells "tune in" to consciousness that already exists in the universe. In this sense, we never "invent" anything in our minds-- we only discover insights. 

The core debates of Indian thought, comes from trying to reconcile between material reality and the simpliciter consciousness. Material reality is considered as a "mould" through which, consciousness manifests and expresses itself in the material world. But, what is the source and basis of this material reality? 

The Samkhya school argues that material reality is as real and as simpliciter as consciousness. It argues that the universe is inherently a dualism-- comprising of two realms called Prakriti and Purusha corresponding to the material reality and consciousness. Prakriti functions on the basis of physical laws and causality, while Purusha uses Prakriti as a mould for its manifestation and expression. According to Samkhya, there are infinitely many instances of Prakriti and Purusha pairs. 

Other schools of thought, however, argue that an infinite number of Purusha instances leave major questions open-- for instance, what is the source of all these infinite instances, and is there one source or infinitely many sources for these infinite pairs, and so on. Based on such arguments, they contend that the Purusha (also variously called Brahman, Paramatma, Sakshi, or simply "that which is") is unitary. Hence, the universe is simply the one global consciousness, manifesting itself through potentially infinite instances of Prakriti. 

The unification of consciousness, still leaves open, the question of Prakriti or material reality. Is there just one material universe, or are we in a material multiverse? And what is the source of this universal duality? 

The non-dual schools of thought contend that all forms of duality simply leave open questions, and therefore, all the duality that we see-- including the duality of Prakriti and Purusha-- is only apparent duality. The universe is essentially just one, all permeating reality, which is the only entity there is. 

Material reality or Prakriti is argued as being created by this universal consciousness and not the other way around. The material reality we see, is called Maya (often incorrectly translated as "illusion"). Our material sense of self-- namely the ego (which is also called jiva) is manifested in Maya, and sees the multitude nature of material reality. But an awakened self-- the non-dualists argue-- realises that it is nothing but the only thing there is-- Brahman. The core idea of non-dual philosophy is captured by this statement: Brahma satyam, jagat mithyam, jiva Brahmaivanapara. (Brahman alone is real, the material reality is ephemeral, and the ego is none other than Brahman) 

The non-dual argument is the core philosophy of the Upanishads, which give several arguments to drive home this point. The non-dual argument also gave rise to several modes of inquiry that asks how does the existential self come to realise itself as Brahman? The concept of harmonising between our existential agent (ego) and the universal consciousness, is called Yoga. Several different pathways for Yoga are also proposed-- which include the paths of jnana (knowledge), bhakti (devotion), karma (action), shrama (effort), and so on. 

The idea of non-dual reality however, was criticised by several social reformers at different points in history, corresponding to times when the society built on such a philosophy had run its course and started to degenerate. One of the core criticisms of philosophers like Buddha and Mahavira from the second and third century BCE, and later philosophers like Madhwa from the 15th century CE, focused on the "dismissive" nature of non-duality towards issues of material reality. Human problems like suffering, injustice, disease, etc. were all part of Maya, and hence considered ephemeral (and therefore unimportant to address). 

But, it is important to note that none of the non-dualist philosophers themselves have ever argued that issues of material reality are unimportant. One of the most well known non-dualist Adi Shankara, from the 10th century CE, was known to be very dynamic in reviving Vedantic thought all over India and reforming society from degeneration in those days. Before his untimely death at the age of 34, he had already travelled across India on foot-- twice, and setup several centres of learning from Kashmir in the north, to Kanchi in the south. He had taken on several well-known philosophers from those days and defeated them in extensive debates, and urged them towards reforms. 

While the philosophers themselves were anything but apathetic towards material reality, the argument that all aspects of material reality are part of Maya, does not provide a strong implication to help understand how to address existential issues. 

Dualists like Madhwacharya, criticised the core philosophy of Jiva Brahmaivanapara (or the ego is none other than the Brahman), and instead argued that the jiva is completely contained within existential reality or Prakriti. It is too pretentious for our ego to believe that we are the entire universe-- all that our ego can do is to facilitate the universal consciousness to manifest through us, as best as possible. This line of argument, is also strongly entrenched in the Bhakti movement that advocated love, devotion, and surrender to the divine as a means of liberation. 

More modern philosophers like Swami Vivekananda who rose to prominence during the Indian freedom struggle against British colonial rule, have argued that too much of an emphasis on Bhakti, leading to a perennial sense of surrender and submission makes us too obsequious, and impedes our ability for ownership. Ownership of larger issues-- like the safety, welfare and well-being of our family, community and country, are important pre-requisite to help sustain all forms of philosophical inquiry-- be it non-dual or dual. 

Swami Vivekananda was a non-dual philosopher at his core. But he also combined his non-dual philosophy with several forms of social advocacy and reform-- including development of a scientific temper in the population, community welfare and service, focus on courage and bravery, development of patriotism, ownership and participation in issues relating to the country, and so on. Swami Vivekananda's social reforms have played critical roles in shaping the rise of post-colonial India. He had set up several institutions for both mainstream and spiritual education. He also played critical roles in the establishment of major scientific establishments like the Indian Institute of Science. 

Vivekananda's approach to non-dual Vedanta is now called "Integral Advaita" in that, it strives to integrate seemingly breakaway schools of philosophy back into the core non-dual approach that has characterised Indian thought since thousands of years. 

Here is a good introduction to Integral Advaita, by Swami Medhananda: