KaushItakI Upanishad 3.3

[Sudhanshu Shekhar]

Hari Om,

The shlOkAs (enclosed as attachment) are from Anubhuti Prakash of VidyAraNya Swamiji. It is from Kaushitaki Upanishad section (3.3). This Kaushitaki section is referred by BhAshyakAra in BSB 1.3.30 as under: स्वापप्रबोधयोश्च प्रलयप्रभवौ श्रूयेते — ‘यदा सुप्तः स्वप्नं न कञ्चन पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यानैः सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतः सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः सर्वे प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः’ (कौ. उ. ३ । ३) इति ।

The translation (by me) of the shlOkAs from Anubhuti Prakash is as under:

These eleven indriyAs and their objects, which is this world, are all merged during sushupti in AtmA-having-prANa-as-upAdhi.

One should not argue that only indriyAs merge in sushupti and not their objects (such as table, chair). This is because the world is prAtibhAsika. Since there is no perception (bhAna-abhAva) of world in sushupti, hence it is accepted that world merges during sushupti.

The prAtibhAsika-tva of world is clearly manifest in Vedanta siddhAnta. Therefore, in sushupti, the world merges and in waking, it again is born.

How can prANa-upAdhi be accepted in sushupti. Even pratIti-of-prANa is not present in sushupti. This is correct. The prANa-upAdhi is being stated from other's frame of reference. In reality, by the word "prANa", it is the AtmA which is indicated.

In waking, from own AtmA, senses such as eyes etc are born like sparks from fire. From those sense are born the presiding devatAs. And from those devatAs are born these objects.

Those who have experienced Brahman regard this drishTi-srishTi very highly. This is because   one's samsAra merges like a dream on account of knowledge of Self.

Regards.

Sudhanshu Shekhar.