Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1wishes is known from the declaration of Pra^apati. It is therefore able to create, even in the absence of special instruments. — This view is set aside by the next Sutra. 3. But it is mere Maya ; 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 Maya, i. e. things created by the Supreme Person. For the term ' Maya ' denotes wonderful things, as appears from passages such as 'She was born in the race of kanaka, appearing like the wonderful power of the divine being in bodily shape' (devamaya). 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 imme- diately realise all his wishes ; but not for the individual soul. The latter also, indeed, fundamentally possesses that power ; but as in the Sa/^sara state the true nature of the soul is not fully manifested, it is then incapable of accomplish- ing such wonderful creations. The text 6 the person shap- ing 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 Br/. Up. text, * For he is the maker,' must therefore, in agreement with the Ka///a-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 im- perfections, and so on, why then does this not manifest itself? — To this the next Sutra replies. Ill ADHYAYA, 2 PADA, 5. 603 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).
2Up. 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 con- nexion 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 there- fore last for the time of the dream only, and are perceived by that one soul only. 604 VEDANTA-S$TRAS. 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 under- taken 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 adhikara^a of ' the intermediate state.' 7. The absence of that takes place in the naafis and in the Self, according to scriptural statement.
3Hence the creation which takes place in dreams can be the Lord's work only. — Here terminates the adhikara^a of ' the intermediate state.' 7. The absence of that takes place in the naafis 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 na^is' (K/i. Up. VIII, 6, 3) ; ' When he is in pro- found sleep and is conscious of nothing, there are seventy- two thousand veins called hit a 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' (Kh. 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 de- pendence, and since the sleeping soul cannot at the same time be in several places ! — To this the Sutra 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 Ill ADHYAYA, 2 PADA, 9. 605 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 im- mediate 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* (Kk. Up. VI, 10, 2), and other texts. — Here terminates the adhikara^a of ' the absence of that.' 9. But the same, on account of work, remem- brance, text, and injunction.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1wishes is known from the declaration of Pra^apati. It is therefore able to create, even in the absence of special instruments. — This view is set aside by the next Sutra. 3. But it is mere Maya ; 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 Maya, i. e. things created by the Supreme Person. For the term ' Maya ' denotes wonderful things, as appears from passages such as 'She was born in the race of kanaka, appearing like the wonderful power of the divine being in bodily shape' (devamaya). 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 imme- diately realise all his wishes ; but not for the individual soul. The latter also, indeed, fundamentally possesses that power ; but as in the Sa/^sara state the true nature of the soul is not fully manifested, it is then incapable of accomplish- ing such wonderful creations. The text 6 the person shap- ing 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 Br/. Up. text, * For he is the maker,' must therefore, in agreement with the Ka///a-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 im- perfections, and so on, why then does this not manifest itself? — To this the next Sutra replies. Ill ADHYAYA, 2 PADA, 5. 603 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).
2Up. 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 con- nexion 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 there- fore last for the time of the dream only, and are perceived by that one soul only. 604 VEDANTA-S$TRAS. 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 under- taken 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 adhikara^a of ' the intermediate state.' 7. The absence of that takes place in the naafis and in the Self, according to scriptural statement.
3Hence the creation which takes place in dreams can be the Lord's work only. — Here terminates the adhikara^a of ' the intermediate state.' 7. The absence of that takes place in the naafis 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 na^is' (K/i. Up. VIII, 6, 3) ; ' When he is in pro- found sleep and is conscious of nothing, there are seventy- two thousand veins called hit a 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' (Kh. 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 de- pendence, and since the sleeping soul cannot at the same time be in several places ! — To this the Sutra 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 Ill ADHYAYA, 2 PADA, 9. 605 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 im- mediate 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* (Kk. Up. VI, 10, 2), and other texts. — Here terminates the adhikara^a of ' the absence of that.' 9. But the same, on account of work, remem- brance, text, and injunction.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.