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Question

Which of the following options is/are included among the four states of Ātman as delineated in the Mānḍukya Upaniṣad?

Māṇḍukya Upaniṣad States of Ātman

The Māṇḍukya Upaniṣad is a foundational text within Hindu philosophy, particularly Advaita Vedanta. It explores the nature of reality and the self (Ātman) by analyzing states of consciousness.

Identifying Ātman States

The Upaniṣad delineates four main aspects or states related to Ātman, often understood as states of consciousness:

  • 1. Vaiśvānara (Universal / Waking): Represents the Ātman in the waking state (Jāgrat), associated with external awareness and gross physical existence.
  • 2. Taijasa (Luminous / Dream): Represents the Ātman in the dream state (Svapna), associated with internal awareness and subtle experiences.
  • 3. Prājña (Intelligent / Dreamless Sleep): Represents the Ātman in deep, dreamless sleep (Suṣupti), a state of undifferentiated consciousness.
  • 4. Turiya (The Fourth): Represents the transcendental state, beyond the other three, which is the true nature of Ātman – pure consciousness.

Analysis of Options

Based on the Māṇḍukya Upaniṣad's framework:

  • Waking: Corresponds to the first state, Vaiśvānara.
  • Dream: Corresponds to the second state, Taijasa.
  • Dreamless sleep: Corresponds to the third state, Prājña.
  • Doubt: This is not one of the states of Ātman described in the text.

The question asks which states are included among the four. The first three empirical states (Waking, Dream, Dreamless sleep) are fundamental components discussed extensively.

Conclusion

The states of Waking, Dream, and Dreamless sleep are explicitly described and analyzed within the Māṇḍukya Upaniṣad as primary states of Ātman's manifestation in empirical experience.

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Important Questions from Religion & Indian Society

  1. Which school of classical Indian philosophy asserts the following?
    1. It is fallacious to take any knowledge claim (jñāna) as absolute.
    2. To recognize that all knowledge claims are contextually and partially true does not lead to skepticism.
  2. Which one of the following classical Indian schools of thought do the philosophical texts Spandakārikā and Pratyabhijñāsūtra belong to?
  3. According to the Advaitic text Vedāntaparibhāṣā, “Those means of knowledge are six in number (tāni ca pramāṇāni ṣaṭ)”. These are:
  4. “Desire, cognition etc. are qualities that necessarily require a substance and therefore individually constitute the necessary mark or sign of substance, which could then be identified as soul.”

    Which one of the following classical Indian thinkers has made this argument?
  5. Which of the following options is/are NOT correct according to Śaiva-siddhānta?
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