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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 36 vedanta-sC)tras. the conditions of time. One person lying asleep at night dreams that it is day in the Bharata Varsha ; another lives, during a dream which lasts one muhurta only, through many crowds of years. — In the third place there do not exist in the state of dreaming the requisite efficient causes for either thought or action ; for as, in sleep, the organs are drawn inward, the dreaming person has no eyes, &c. for perceiving chariots and other things ; and whence should he, in the space of the twinkling of an eye, have the power of — or procure the material for — making chariots and the like ? — In the fourth place the chariots, horses, &c., which the dream creates, are refuted, i.e. shown not to exist by the waking state. And apart from this, the dream itself refutes what it creates, as its end often contradicts its beginning ; what at first was considered to be a chariot turns, in a moment, into a man, and what was conceived to be a man has all at once become a tree. — Scripture itself, moreover, clearly declares the chariots, &c., of a dream to have no real existence, 'There are no chariots in that state, no horses, no roads, &c.' — Hence the visions of a dream are mere illusion. 4. (Not altogether) for it (the dream) Is indicative (of the future), according to vSruti ; the experts also declare this.
2Well then, as dreams are mere illusion, they do not contain a particle of reality ? — Not so, we reply ; for dreams are prophetic of future good and bad fortune. For scripture teaches as follows, ' When a man engaged in some work undertaken for a special wish sees in his dreams a woman, he may infer success from that dream-vision.' Other scriptural passages declare that certain dreams indicate speedy death, so, e.g. ' If he sees a black man with black teeth, that man will kill him.' — Those also who understand the science of dreams hold the opinion that to dream of riding on an elephant and the like is lucky; while it is unlucky to dream of riding on a donkey, &c. ; and that certain other dreams also caused by special mantras or devatas or substances contain a particle of truth. — In all Ill ADHYAYA, 2 PADA, 4. I37
3these cases the thing indicated may be real ; the indicating dream, however, remains unreal as it is refuted by the waking state. The doctrine that the dream itself is mere illusion thus remains uncontradicted. — On this account the Vedic passage to which the first Sutra of this pada refers is to be explained metaphorically. When we say ' the plough bears, i.e. supports the bullocks,' we say so because the plough is the indirect cause of the bullocks being kept\ not because we mean that the plough directly supports the bullocks. Analogously scripture says that the dreaming person creates chariots, &c., and is their maker, not because he creates them directly but because he is the cause of their creation. By his being their cause we have to understand that he is that one who performs the good and evil deeds which are the cause of the delight and fear produced by the apparition, in his dream, of chariots and other things 2. — Moreover, as in the waking state, owing to the contact of the senses and their objects and the resulting interference of the light of the sun, &c., the self-luminousness of the Self is, for the beholder, difficult to discriminate, scripture gives the description of the dreaming state for the purpose of that discrimination. If then the statements about the creation of chariots, &c., were taken as they stand (i.e. literally) we could not ascertain that the Self is self-luminous ^. Hence we have to explain the passage relative to the creation of chariots, &c., in a metaphorical sense, so as to make it agree with the statement about the non-existence of chariots, &c. This explains also the scriptural passage about the shaping (III, 2, 2). The statement made above that in the KaZ/mka the highest. Self is spoken of as the shaper
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.
11 36 vedanta-sC)tras. the conditions of time. One person lying asleep at night dreams that it is day in the Bharata Varsha ; another lives, during a dream which lasts one muhurta only, through many crowds of years. — In the third place there do not exist in the state of dreaming the requisite efficient causes for either thought or action ; for as, in sleep, the organs are drawn inward, the dreaming person has no eyes, &c. for perceiving chariots and other things ; and whence should he, in the space of the twinkling of an eye, have the power of — or procure the material for — making chariots and the like ? — In the fourth place the chariots, horses, &c., which the dream creates, are refuted, i.e. shown not to exist by the waking state. And apart from this, the dream itself refutes what it creates, as its end often contradicts its beginning ; what at first was considered to be a chariot turns, in a moment, into a man, and what was conceived to be a man has all at once become a tree. — Scripture itself, moreover, clearly declares the chariots, &c., of a dream to have no real existence, 'There are no chariots in that state, no horses, no roads, &c.' — Hence the visions of a dream are mere illusion. 4. (Not altogether) for it (the dream) Is indicative (of the future), according to vSruti ; the experts also declare this.
2Well then, as dreams are mere illusion, they do not contain a particle of reality ? — Not so, we reply ; for dreams are prophetic of future good and bad fortune. For scripture teaches as follows, ' When a man engaged in some work undertaken for a special wish sees in his dreams a woman, he may infer success from that dream-vision.' Other scriptural passages declare that certain dreams indicate speedy death, so, e.g. ' If he sees a black man with black teeth, that man will kill him.' — Those also who understand the science of dreams hold the opinion that to dream of riding on an elephant and the like is lucky; while it is unlucky to dream of riding on a donkey, &c. ; and that certain other dreams also caused by special mantras or devatas or substances contain a particle of truth. — In all Ill ADHYAYA, 2 PADA, 4. I37
3these cases the thing indicated may be real ; the indicating dream, however, remains unreal as it is refuted by the waking state. The doctrine that the dream itself is mere illusion thus remains uncontradicted. — On this account the Vedic passage to which the first Sutra of this pada refers is to be explained metaphorically. When we say ' the plough bears, i.e. supports the bullocks,' we say so because the plough is the indirect cause of the bullocks being kept\ not because we mean that the plough directly supports the bullocks. Analogously scripture says that the dreaming person creates chariots, &c., and is their maker, not because he creates them directly but because he is the cause of their creation. By his being their cause we have to understand that he is that one who performs the good and evil deeds which are the cause of the delight and fear produced by the apparition, in his dream, of chariots and other things 2. — Moreover, as in the waking state, owing to the contact of the senses and their objects and the resulting interference of the light of the sun, &c., the self-luminousness of the Self is, for the beholder, difficult to discriminate, scripture gives the description of the dreaming state for the purpose of that discrimination. If then the statements about the creation of chariots, &c., were taken as they stand (i.e. literally) we could not ascertain that the Self is self-luminous ^. Hence we have to explain the passage relative to the creation of chariots, &c., in a metaphorical sense, so as to make it agree with the statement about the non-existence of chariots, &c. This explains also the scriptural passage about the shaping (III, 2, 2). The statement made above that in the KaZ/mka the highest. Self is spoken of as the shaper
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.
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