images which are purely manasic, evolved out of the impressions made on the mind during the jagrat state. Thus Svapna consists in cognising, on the withdrawal of the senses, those forms of mind which are evolved out of the impressions received during jagrat state.

Sushupti.

25. The withdrawal of even manas itself is spoken of as Sushupti.

The manas is said to withdraw, when, with all its vasanas or impressions, it attains to the causal stage, to the state of avidya. Thus Sushupti consists in the Buddhis attaining to the form of its cause,--in all forms of cognition ceasing to appear.

Thus all the three avasthas of self-conscious A'tman are due to his association with the upadhis undergoing changes of state such as Jagrat; and these upadhis cannot come into association with the self-conscious A'tman except by Maya.

Atman is ever Sat-Chit-Ananda.

26. Then the Atman remains as pure Existence, veiled by Maya. It is by

connection with Maya that He appears as deluded, inert, ignorant, and so on.

Atman is ever one with Brahman, the Absolute Existence; but, owing to Maya which veils his true character as Brahman, we are not conscious of the fact, except in so far as we always feel that we exist.

27. "I slept happy:" thus on awaking does Atman clearly manifest Himself as Existence, Consciousness and Bliss.

The word 'happy' refers to the essential constant nature of Atman as self-conscious Existence and Bliss. The word 'slept' refers to the then quiescent state of all upadhis. The happiness experienced in sushupti is not, indeed, accidental; it does not come from an external source, since then the sense-organs by which the external objects can be experienced are quiescent. The happiness does not certainly arise from the mere cessation of all active processes of life and conscious existence, inasmuch as there is no instance in all our experience where any positive result comes out of circumstances of a purely negative character. Nor again should it be supposed that happiness then experienced

is itself of a negative character, consisting in the mere absence of pain; for there is, then, no organ by which to experience the absence of pain, and what has not been experienced cannot subsequently be remembered. The feeling "I slept happy" is clearly a case of remembering what has been experienced. Thus the happiness experienced during sleep points to the self-luminous nature of Atman as Bliss. The immutable, partless, self-conscious Atman cannot be spoken of as lying down or as going, or as sleeping, in Himself. All this is, therefore, due to His association with the upadhis which undergo changes of state. Wherefore the words "I slept" refer to the quiescent state of the upadhis in sushupti. Hence in all states of consciousness, Atman remains the same as Existence, Consciousness and Bliss.