Part 59

And the followers of one sâkhâ state in their text that the dreaming soul is the shaper of its desires: 'He, the person who is awake in those who sleep, shaping one desired thing (kâma) after the other.' The term 'kâma' there denotes not mere desires, but such things as sons and the like which are objects of desire. For sons and so on are introduced as 'kâmas' in previous passages: 'Ask for all kâmas according to thy wish'; 'Choose sons and grandsons living a hundred years' (Ka. Up. I, 1, 25; 23). The individual soul thus creates chariots, and so on, in its dreams. That the soul has the power of realising all its wishes is known from the declaration of Prajâpati. It is therefore able to create, even in the absence of special instruments.--This view is set aside by the next Sûtra.

3. But it is mere Mâyâ; on account of the true nature (of the soul) not being fully manifested.

The things appearing in dreams-chariots, lotus tanks, and so on--are absolute Mâyâ, i.e. things created by the Supreme Person. For the term 'Mâyâ' denotes wonderful things, as appears from passages such as 'She was born in the race of Janaka, appearing like the wonderful power of the divine being in bodily shape' (devamâyâ). The sense of the passage 'there are no chariots,' &c. then is--there are no chariots and horses to be perceived by any other person but the dreaming one; and then 'he creates chariots,' &c.--i. e. the Supreme Person creates things to be perceived by the dreamer and persisting for a certain time only. Those things therefore are of a wonderful nature (but not illusions). And the creation of such wonderful things is possible for the Supreme Person who can immediately realise all his wishes; but not for the individual soul. The latter also, indeed, fundamentally possesses that power; but as in the Samsâra state the true nature of the soul is not fully manifested, it is then incapable of accomplishing such wonderful creations. The text 'the person shaping one desired thing after the other' declares the Supreme Person to be the creator, for the clauses immediately preceding and following that text (viz. 'He who is awake in those who sleep'; and 'that is the Bright, that is Brahman, that alone is called the Immortal; all worlds are contained in it and no one goes beyond'--Ka. Up. II, 5, 8) mention attributes distinctively characteristic of the Supreme Person. And the Bri. Up. text, 'For he is the maker,' must therefore, in agreement with the Katha-text, also be understood as declaring that it is the Supreme Person only that creates the things seen in a dream.--But if it is the true nature of the soul to be free from all imperfections, and so on, why then does this not manifest itself?--To this the next Sûtra replies.

4. But owing to the wish of the highest it is hidden; for from that are its bondage and the opposite state.

The _but_ sets the objection aside. Owing to the wish of the highest, i. e. the Supreme Person, the essential nature of the individual soul is hidden. The Supreme Person hides the true, essentially blessed, nature of the soul which is in a state of sin owing to the endless chain of karman. For this reason we find it stated in Scripture that the bondage and release of the soul result from the wish of the Supreme Person only 'when he finds freedom from fear and rest in that invisible, incorporeal, undefined, unsupported; then he has gone to fearlessness '; 'for he alone causes blessedness'; 'from fear of it the wind blows' (Taitt. Up. II, 7, 8).

5. Or that (results) also from connexion with the body.

The obscuration of the soul's true nature results either from the soul's connexion with the body or from its connexion with the power of matter in a subtle state. As long as the creation lasts, the soul is obscured by its connexion with matter in the form of a body; at the time of a pralaya, on the other hand, by its connexion with matter of so exceedingly subtle a kind as not to admit of differentiation by means of name and form. As thus its true nature is not manifest, the soul is unable to create, in dreams, chariots, lotus tanks, and so on, by its mere wish. And what the texts say about a being that is awake in those who sleep and is the abode of all worlds ('in that all the worlds abide, and no one goes beyond it'--Ka. Up. II, 4, 9) can apply to the Supreme Person only. The things seen by an individual soul in its dreams therefore are specially created by the Supreme Person, and are meant by him to be a retribution--whether reward or punishment--for deeds of minor importance: they therefore last for the time of the dream only, and are perceived by that one soul only.

6. And it is suggestive, according to Scripture; this the experts also declare.

The things seen in dreams are not created by the wish of the individual soul for this reason also, that according to Scripture dreams are prophetic of future good or ill fortune. 'When a man engaged in some work undertaken for some special wish sees a woman in his dream, he may infer success from his dream vision.' Those also who understand the science of dreams teach that dreams foreshadow good and evil fortune. But that which depends on one's own wish can have no prophetic quality; and as ill fortune is not desired the dreamer would create for himself only such visions as would indicate good fortune. Hence the creation which takes place in dreams can be the Lord's work only.--Here terminates the adhikarana of 'the intermediate state.'

7. The absence of that takes place in the nâdîs and in the Self, according to scriptural statement.

Next the state of deep dreamless sleep is enquired into. Scripture says, 'When a man is asleep, reposing and at perfect rest, so that he sees no dream, then he lies asleep in those nâdîs' (Ch. Up. VIII, 6, 3); 'When he is in profound sleep and is conscious of nothing, there are seventy- two thousand veins called hita which from the heart spread through the pericardium. Through them he moves forth and rests in the pericardium' (Bri. Up. II, 1, 19). 'When a man sleeps here, he becomes united with the True' (Ch. Up. VI, 8, 1). These texts declare the veins, the pericardium, and Brahman to be the place of deep sleep; and hence there is a doubt whether each of them in turns, or all of them together, are that place. There is an option between them, since they are not in mutual dependence, and since the sleeping soul cannot at the same time be in several places!--To this the Sûtra replies--the absence of dreams, i.e. deep sleep takes place in the veins, in the pericardium, and in the highest Self together; since these three are declared by Scripture. When different alternatives may be combined, on the ground of there being different effects in each case, it is improper to assume an option which implies sublation of some of the alternatives. And in the present case such combination is possible, the veins and the pericardium holding the position of a mansion, as it were, and a couch within the mansion, while Brahman is the pillow, as it were. Thus Brahman alone is the immediate resting-place of the sleeping soul.

8. Hence the awaking from that.

Since Brahman alone directly is the place of deep sleep, Scripture is able to declare that the souls awake from that, i.e. Brahman; compare 'Having come back from the True they do not know that they come from the True' (Ch. Up. VI, 10, 2), and other texts.--Here terminates the adhikarana of 'the absence of that.'

9. But the same, on account of work, remembrance, text, and injunction.

Does the same person who had gone to sleep rise again at the time of waking, or a different one?--Since the soul in deep sleep frees itself from all limiting adjuncts, unites itself with Brahman, and thus being in no way different from the released soul, is no longer in any way connected with its previous body, organs, and so on; the person rising from sleep is a different one.--This view the Sûtra sets aside, saying 'but the same.' For there remains the work, i.e. the good and evil deeds previously done by the sleeper, for which the same person has to undergo retribution before the knowledge of truth arises. There is next remembrance--'I, the waking person, am the same as I who was asleep.' Scripture also declares this: 'Whatever these creatures are here, whether a lion, or tiger, or wolf, &c., that they become again' (Ch. Up. VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for the sake of final Release would be purportless if the person merged in deep sleep attained Release. Nor can it be said that the sleeping soul is free from all limiting adjuncts and manifests itself in its true nature (so as not to be different from the released soul). For with regard to the sleeping person the text says,'In truth he thus does not know himself that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this' (Ch. Up. VIII, ii, 1); while, on the other hand, the texts, 'Having approached the highest light he manifests himself in his true nature; he moves about there laughing, playing, delighting himself; 'He becomes a Self-ruler; he moves about in all the worlds according to his wish'; 'The seeing one sees everything, and attains everything everywhere' (Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2), declare that the released soul is all-knowing, and so on. What is true about the sleeping person is that he is still comprised within the Samsâra, but for the time having put off all instruments of knowledge and action and become incapable of knowledge and enjoyment repairs to the place of utter rest, i.e. the highest Self, and having there refreshed himself, again rises to new enjoyment of

## action.--Here terminates the adhikarana of 'work, remembrance, text, and

injunction.'

10. In the swooning person there is half-combination; this being the remaining (hypothesis).

With regard to a person lying in a swoon or stunned, the question arises whether that state of swoon is one of the other states, viz. deep sleep and so on, or whether it is a special condition of its own.--The former alternative must be accepted. For the term 'swoon' may be explained as denoting either deep sleep or some other acknowledged state, and there is no authority for assuming an altogether different new state.--This view the Sûtra sets aside. The condition of a swooning person consists in reaching half, viz. of what leads to death; for this is the only hypothesis remaining. A swoon cannot be either dreaming or being awake; for in a swoon there is no consciousness. And as it is different in character as well as in the occasions giving rise to it from deep sleep and death, it cannot be either of those two states; for there are special circumstances occasioning a swoon, such as a blow on the head. The only possible alternative then is to view a swoon as a state in which there is made a half-way approach to death. For while death consists in the complete cessation of the soul's connexion with the body or organs of any kind, a swoon consists in the soul's remaining connected with the subtle body and organs only. Here terminates the adhikarana of 'the swooning person.'

11. Not on account of place even (is there any imperfection) of the Highest; for everywhere (it is described) as having twofold characteristics.

The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoyments. Next now, in order to give rise to the desire of attaining to Brahman, the Sûtras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities. The following point requires to be considered first. Do those imperfections which cling to the individual soul in consequence of its different states--viz. the waking state, dreams, deep sleep, swoon, departure from the body--affect also the highest Brahman which as its inner Ruler abides within the soul in those different states, or not?--They do affect it, since Brahman abides within the bodies which are in those different states.--But Sûtras such as I, 2, 8 have already declared that the highest Brahman, because not subject to the influence of karman, is free from all imperfections; how then can imperfections cling to it for the reason that it is connected with this or that place?--In the following way. As was shown under III, 2, 6, works give rise to imperfection and suffering in so far as they cause the connexion of the soul with a body. The efficient cause therein is the imperfection inherent in the connexion with a body; for otherwise the works themselves would directly give rise to pain, and what then would be the use of the connexion with a body? Hence, even in the case of a being not subject to karman, its connexion with various unholy bodies will cause imperfection and suffering. And even when such a being voluntarily enters into such bodies in order to rule them, connexion with imperfections is unavoidable; no less than to be immersed in blood and purulent matter, even if done voluntarily, will make a man unclean. Although therefore Brahman is the sole cause of the world and a treasure- house of all blessed qualities, yet it is affected by the imperfections springing therefrom that, as declared by Scripture, it abides within matter, bodies, and their parts, and thus is connected with them (cp. 'he who abides within earth, within the soul, within the eye, within the seed,' &c., Bri. Up. III, 7, 3).

Of this primâ facie view the Sûtra disposes by saying--'Not even from place, such as earth, soul, &c., is there possible for the highest Self a shadow even of imperfection; since everywhere in Scripture as well as Smriti Brahman is described as having characteristics of a double kind; viz. on the one hand freedom from all imperfections, and on the other possession of all blessed qualities. For Scripture says that the Supreme Person is free from evil, free from old age, free from death, free from grief, free from hunger and thirst; that all his wishes realise themselves, that all its purposes realise themselves' (Ch. Up. VIII, 1, 5)--And Smriti says, 'He comprises within himself all blessed qualities, by a particle of his power the whole mass of beings is supported. In him there are combined energy, strength, might, wisdom, valour, and all other noble qualities. He is the Highest of the high, no pain or other imperfections affect him, the Lord of all, high or low. From all evil he is free, he whose name is Vishnu, the highest abode.' These and other passages teach that Brahman possesses the double characteristics stated above.

12. Should it be said 'on account of difference'; not so, because with reference to each the text says what is not that.

But, an objection is raised, we observe, that the individual soul also, although in reality possessing the same twofold attributes, viz. freedom from all evil and so on, as we learn from the teaching of Prajâpati (Ch. Up. VIII, 7), yet is affected with imperfections owing to the fact that it is connected with bodies, divine, human, and so on, and thus undergoes a variety of conditions. Analogously we cannot avoid the conclusion that the inner Ruler also, although in reality possessing those same twofold attributes, is also affected by imperfection, because through its connexion with those different bodies it likewise undergoes a variety of conditions.--This objection the Sûtra sets aside in the words, 'not so, because with reference to each the text says what is not that,' i.e. what is contrary. For where the text says that the inner Ruler dwells within the earth, within the soul, within the eye, and so on, it concludes each clause by saying, 'that is thy Self, the inner Ruler, the immortal one,' i.e. declares the inner Ruler to be immortal, and thus denies of him any imperfections due to his connexion with the bodies which he voluntarily enters in order to rule them. The true (perfect) nature of the individual soul, on the other hand, is obscured as long as it is connected with a body, as we have explained under III, 2, 5.--But, as the Pûrvapakshin has pointed out, even if the highest Self voluntarily enters into bodies, it cannot escape connexion with the imperfections which depend on the essential nature of those bodies.--Not so, we reply. The fact is, that not even non-sentient things are, essentially or intrinsically, bad; but in accordance with the nature of the works of those beings which are under the rule of karman, one thing, owing to the will of the Supreme Person, causes pain to one man at one time and pleasure at another time, and causes pleasure or pain to one person and the opposite to another person. If the effects of things depended on their own nature only, everything would at all times be productive for all persons, either of pleasure only or of pain only. But this is not observed to be the case. In agreement herewith Smriti says, 'Because one and the same thing causes pain and pleasure and envy and wrath, the nature of a thing cannot lie in itself. As the same thing which erst gave rise to love causes pain later on, and that which once caused anger now causes satisfaction, nothing is in itself of the nature either of pleasure or of pain.' To the soul therefore which is subject to karman the connexion with different things is the source of imperfection and suffering, in agreement with the nature of its works; while to the highest Brahman, which is subject to itself only, the same connexion is the source of playful sport, consisting therein that he in various ways guides and rules those things.

13. Some also (teach) thus.

Moreover, the followers of one sâkhâ explicitly teach that the connexion with one and the same body is for the individual soul a source of disadvantage, while for the highest Brahman it is nothing of the kind, but constitutes an accession of glory in so far as it manifests him as a Lord and Ruler, 'Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating' (Mu. Up. III, 1, 1).--But the text, 'Having entered by means of that jîva- self I will differentiate names and forms,' teaches that the differentiation of names and forms depends on the entering into the elements of the jîva-soul whose Self is Brahman, and this implies that Brahman also, as the Self of the individual soul, possesses definite shapes, divine, human, and so on, and is to be denominated by the corresponding names. Brahman thus falls within the sphere of beings to which injunctions and prohibitions are addressed--such as 'a Brâhmana is to sacrifice'--and hence necessarily is under the power of karman.--To this the next Sûtra replies.

14. For (Brahman is) without form merely, since it is the principal agent with regard to that.

Brahman, although by entering into bodies, human, divine, and so on, it becomes connected with various forms, yet is in itself altogether devoid of form, and therefore does not share that subjection to karman which in the case of the soul is due to its embodiedness.--Why?--Because as it is that which brings about names and forms it stands to them in the relation of a superior (pradhâna). For the text, 'The Ether (Brahman) indeed is the accomplisher of names and forms; that which is without these two is Brahman,' teaches that Brahman, although entering into all beings, is not touched by name and form, but is that which brings about name and form.--But, an objection is raised, if Brahman is the inner ruler of beings in so far as he has them for its body, how can it be said that it is altogether destitute of form?--There is a difference, we reply. The individual soul is connected with the shape of the body in which it dwells because it participates in the pleasures and pains to which the body gives rise; but as Brahman does not share those pleasures and pains, it has no shape or form. And the scriptural injunctions and prohibitions apply to those only who are under the power of karman. The highest Brahman therefore is like a being without form, and hence, although abiding within all things, free from all imperfection and endowed with all blessed qualities.

But, an objection is raised, texts such as 'the True, knowledge, infinite is Brahman' suggest a Brahman whose nature is constituted exclusively by non-differentiated light; while at the same time a Brahman endowed with qualities--such as omniscience, being the cause of the world, being the inner Self of all, having the power of immediately realising its wishes and purposes--is expressly negatived by texts such as 'not so, not so' (Bri. Up. II, 3, 6), and therefore must be held to be false. How then can it be maintained that Brahman possesses the 'twofold characteristics' mentioned under Sûtra 11?--To this the next Sûtra replies.

15. And in the same way as (a Brahman) consisting of light; (the texts thus) not being devoid of meaning.

In order that texts such as 'the True, knowledge, infinite is Brahman' may not be devoid of meaning, we have to admit that light (intelligence) constitutes the essential nature of Brahman. But analogously we have also to admit that Brahman possesses the 'twofold characteristics'; for otherwise the texts declaring it to be free from all imperfections, all- knowing, the cause of the world, and so on, would in their turn be devoid of meaning.

16. And (the text) says so much only.

Moreover the text 'the True, knowledge, infinite is Brahman' only teaches that Brahman has light for its essential nature, and does not negative those other attributes of Brahman--omniscience, being the cause of the world, &c.--which are intimated by other texts. What is the object of the negation in 'not so, not so' will be shown further on.

17. (This Scripture) also shows, and it is also stated in Smriti.