Vachanamrut Essence

Sārangpur-6

1. That in which the jivātmā dwells when it indulges in the vishays is known as a ‘state’ [avasthā]. The three states:

1. Waking state: sattvagun prevails in this state.
2. Dream state: rajogun prevails in this state.
3. Deep sleep state: tamogun prevails in this state.

2. The mode of indulgence in the three states:

1. Waking state:

1. With consciousness of one’s sthul body, the jivātmā indulges in the external vishays with discretion and according to its past karmas.
2. It is the result of the sustenance state of ishwar and is located in the eye.
3. It is sattvagun predominant.

2. Dream state within the waking state: jivātmā indulges in the pleasures of the external vishays inappropriately due to some misconception.
3. Deep sleep within the waking state: jivātmā indulges in the pleasures of the external vishays without discretion due to sorrow, fatigue, etc.
4. Dream state:

1. With the consciousness of its sukshma body, the jivātmā indulges in the vishays [via the mind] according to its past karmas.
2. It is the result of the creation state of ishwar and is located in the throat.
3. It is rajogun predominant.

5. Waking state within the dream state: the jivātmā indulges in the vishays [via the mind] with discretion.
6. Deep sleep within the dream state: the jivātmā indulges in the vishays [via the mind] without discretion.
7. Deep sleep:

1. The vruttis of the indriyas and the antahkaran, the desires for the pleasures of the vishays, as well as its sense of knowership and doership all become merged in the kāran body.
2. It is the result of the dissolution state of ishwar.
3. It is tamogun predominant.

8. Dream state within deep sleep: the jivātmā indulges in vishays with a sense of doership.
9. Waking state within deep sleep: the jivātmā indulges in vishays without a sense of doership.

3. That from whom the jivātmā obtains knowledge of these distinctions between the states, and who gives the jiva the fruits of its karmas accordingly within those states, is God.
4. Four types of speech dwell in the body of jivas and ishwars. Of these, the fourth type of speech of the jiva – vaikhari – is of four types:

1. Parāvāni: speech that explains the differences between jiva, ishwar, māyā, Brahma and Parabrahma and describes God’s divine actions and incidents.
2. Vaikhari: speech that gives a complete explanation of worldly entities and vishays with discretion.
3. Madhyamā: speech that gives an incomplete explanation, thus creating confusion, of entities and vishays.
4. Pashyanti: speech which blindly describes those entities and vishays as being the same, and which cannot be understood.