Mandukya_Upanishad

consciousness, it becomes ātma-sākshātkāra, the realisationof the Ātman. This is what they call Superconsciousness.This is nirvāna, mokṣha, kevalatā - Liberation. This is yourreal nature. This is why you are full of ānanda in sleep. Yougo to the blessedness of eternity and infinity in sleep, butyou are not aware of it.Ānandamayo anandabhuk cetomukhah: What is theinstrument through which you enjoy this ānanda? Not thesenses, not the mind. While there were nineteen mouths foryou in the waking and dreaming states, there are no suchmouths in deep sleep. Here, the mouth is not the mind orthe senses, but consciousness alone is the mouth –cetvmukhah. Consciousness enjoys bliss. Who enjoys bliss?Consciousness alone, is the answer. It is chit thatexperiences ānanda, not the Indriyas or the mānās, thesenses or the mind. In deep sleep there is only ānandaexperienced by chit. You experience satchidānanda, here,Consciousness-Being, as such. But something else happensthere, a very intriguing factor starts working, which coversthe consciousness, and makes you come back to the wakinglife with the same foolishness with which you entered thestate of sleep.This is prājña, the consciousness which is in its ownpristine nature, knowing everything and not beingassociated with anything external. This is the transcendentstate in relation to waking and dreaming, the cause of allexperiences in waking and dreaming, the kārya-avasthā, inrelation to which waking and dreaming are effects, kāryaavasthā.In correspondence with this prājña, or the causalcondition of ānandamayatva of the jīva, there is a Universal90