Page 414 - Complete Works of Dr. KCV Volume 1
P. 414

 Su-supti without the fourth or dhi is again not a sound sleep of the prajna but just a fatigue consciousness or a state of a-prajna.
It is the fourth that must inform all these three states - all of which are necessary for the real up - bringing of the body as an instrument of the inner self. If the philosophy behind these discoveries was the attainment of the turiya or the fourth which is of the dis-embodied being then it is conceivable that some have never bothered to exercise the fourth in the three states of the body. If, on the other hand, the goal is to see that the fourth functions in and through the three states then it would really manifest the visva, taijas and the prajna. This might be the essential meaning of the attempt to arrive at that waking-consciousness which has all the richness and amplitude of the cosmic and supra - cosmic levels of Reality.
It is, however necessary to plumb the depths or ascend the heights of the Reality as it is in itself so that it might be made to function with that same force and energy and consciousness in the lower levels without dissolving them into nothingness - a fact well known to the earlier yogis who attempted nisprapancikarana dissolution of the fivefold unification or aggregation that gave rise to the world.
The Bhagavad Gita has a passage, which reveals that the night of the Yogi is daytime for the common man and the waking state of the yogi is the sleepy state of the ordinary man. This gives the clue that one has to understand by the waking state not the state of the senses, motor and sensory and the lower mind operating through them, but the state of the inner self-the purusa. The purusaic consciousness or the Dhi is the waking state of the Purusa, whereas it is the state of sleep of the prakrti, contrariwise, the waking state of the prakrti is the sleep state of the Purusa- the prajna.
All these reveal that technical terminology has been rather loosely applied by expositors, without a firm grasp of the experience that is boded by the states and levels.
Therefore, Sri Ramchandraji supplies a firm interpretation of the prakrtic evolution on the one hand as explained by the Kala-dasa points and the





























































































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