Page 116 - Journey to Infinity

contemplation.” Adhyat-mik is the name of the condition of the mind only.
The waking state is the map of the disposition settling on, and unsettling from, the body. The dream region is the map of the disposition settling on, and unsettling from, the mind. The deep sleep (Sushupthi) region is the play of the disposition settling on, and un- settling from, the soul. It is known that no person can always remain in the state of deep sleep. He has to return to the dream and waking states. If such is the case how can permanent eternal happiness be attained? All the three states are within the cycle of time.
Wherever the idea of happiness is found there will necessarily be the impressions of sorrow, because both sorrow and happiness are relative terms. But it is possible, to a certain extent, to create a wonderful state quite different from happiness and sorrow if only one practises to remain conscious in the state of Sushupti, tries to maintain his disposition there dispassionately, and produces the state of merger and negation. And such a wonderful state can be retained even after coming back to the dream and conscious states. This alone is called bliss or supreme happiness. It is not only difficult to attain but also difficult to understand it. But a deficiency remains even at this stage. If even the slightest discrimination of the experience of bliss still remains in the individual then there will be some sorrow, however small. Real life will begin to express itself only when the mind becomes pure through renunciation and practice —Vairagya and Abhyas — and merges itself in that state.
This world is the world of possibilities. There is, of course, every possibility of a possible event, but the most wonderful thing is that there is also the possibility of an impossible event becoming possible.
It is a known thing that after coming back from the deep-sleep state or state of Sushupti, there is freshness and vigour in the body. It comes to an end when it is spent in routine works of the conscious state, contemplation and practice. But if one gets control on oneself by means of practice and renunciation, one can retain the happiness of Sushupti throughout. Restlessness disappears. There are many creatures in this world which sleep while awake e.g., horses running on the battle field, or God-intoxicated persons. The conscious and the dream states of such persons is one and the same.
Khvabo Bedariyam Shudah Yaksaan
Az Inayat Sohabate Piraan
My waking state and the state of deep sleep be¬came one and the same, by the grace of the company of saints.
But this happiness also is not lasting. To remove this defect one should practise to merge one’s disposition of mind in the Brahman for some days.