Introduction to Tantra Sastra - Aghori

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INTRODUCTION TO TANTRA ŚĀSTRA
The explanation of this state is also given in the work
last cited. “The state of svapna is the objectification of
visions perceived in the mind, due to the perception of
idea there latent.” Jīva in the state of svapna is termed
taijasa. Its individuality is merged in the subtle body.
Hiraṇ ya-garbha is the collective form of these jīvas, as
Vaiśvānara is such form of the jīva in the waking state.
The third state is that of suṣupti, or dreamless sleep,
when manas itself is withdrawn, and buddhi, dominated
by tamas, preserves only the notion: “Happily I slept; I
was not conscious of anything” (Pātanjala-yoga-sūtra).
In the macrocosm the upādhi of these states are also
called Virāṭ , Hiraṇ yagarbha, and Avyakta. The description
of the state of sleep is given in the Śiva-sūtra as
that in which there is incapacity of discrimination or
illusion. By the saying cited from the Pātanjala-sūtra
three modifications of avidyā are indicated—viz., ignorance,
egoism, and happiness. Sound sleep is that in
which these three exist. The person in that state is
termed prājna, his individuality being merged in the
causal body (kāraṇ a). Since in the sleeping state the
prājna becomes Brahman, he is no longer jīva as before;
but the jīva is then not the supreme one (Paramātmā),
because the state is associated with avidyā. Hence,
because the vehicle in the jīva in the sleeping state is
Kāraṇ a, the vehicle of the jīva in the fourth is declared
to be mahā-kāraṇ a. Īśvara is the collective form of the
prājna jīva.
Beyond suṣupti is the turīya, and beyond turīya the
transcendent fifth state without name. In the fourth
state śuddha-vidya is required, and this is the only realistic
one for the yogī which he attains through samādhi-