Chapter 2: Dream, deep sleep and Brahman's nature

संध्ये सृष्टिराह हि

saṃdhye sṛṣṭirāha hi

In the intermediate state, dream, there is creation, for scripture says so: chariots, roads and joys are said to be made there.

निर्मातारं चैके पुत्रादयश्च

nirmātāraṃ caike putrādayaśca

And some recensions call the soul the maker there, of sons and other desired things; this is the view the next sutra answers.

मायामात्रं तु कार्त्स्न्येनानभिव्यक्तस्वरूपत्वात्

māyāmātraṃ tu kārtsnyenānabhivyaktasvarūpatvāt

But dream creation is mere maya, since its nature does not appear in full, as waking things do; it lacks the fixed conditions of time, place and cause. Acharyas differ on whether the Lord or the soul shapes it.

सूचकश्च हि श्रुतेराचक्षते च तद्विदः

sūcakaśca hi śruterācakṣate ca tadvidaḥ

Yet dreams are also signs of things to come, as shruti says, and those who know dreams declare the same.

पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ

parābhidhyānāttu tirohitaṃ tato hyasya bandhaviparyayau

The soul's lordship is hidden by the will of the Supreme; from Him come its bondage and its release.

देहयोगाद्वा सोऽपि

dehayogādvā so'pi

Or that hiding comes from union with the body.

तदभावो नाडीषु तच्छ्रुतेरात्मनि च

tadabhāvo nāḍīṣu tacchruterātmani ca

The absence of dreams, deep sleep, takes place in the nadis and in the Self, as scripture says of it.

अतः प्रबोधोऽस्मात्

ataḥ prabodho'smāt

Hence waking is a coming forth from that, the Self in which the soul rested.

स एव तु कर्मानुस्मृतिशब्दविधिभ्यः

sa eva tu karmānusmṛtiśabdavidhibhyaḥ

The same soul returns from sleep, as shown by karma, memory, scripture and injunctions; otherwise none would remember or finish his own work.

मुग्धेऽर्धसम्पत्तिः परिशेषात्

mugdhe'rdhasampattiḥ pariśeṣāt

In a swoon there is half-attainment of the state of deep sleep, as the only remaining possibility.

न स्थानतोऽपि परस्योभयलिङ्गं सर्वत्र हि

na sthānato'pi parasyobhayaliṅgaṃ sarvatra hi

Not even through its places, its adjuncts, does the Supreme have a twofold character, for everywhere scripture teaches Him as one. Acharyas read the twofold mark differently, as qualities or as adjuncts.

न भेदादिति चेन्न प्रत्येकमतद्वचनात्

na bhedāditi cenna pratyekamatadvacanāt

If it is said that difference is taught, the answer is no: with each such form scripture also denies that difference.

अपि चैवमेके

api caivameke

Moreover, some recensions teach just this, that the many seen here are not apart from the one.

अरूपवदेव हि तत्प्रधानत्वात्

arūpavadeva hi tatpradhānatvāt

Brahman is indeed without form, for that is the main point of the texts concerned.

प्रकाशवच्चावैयर्थ्यात्

prakāśavaccāvaiyarthyāt

And like light taking shapes, the texts on forms are not pointless; they serve meditation.

आह च तन्मात्रम्

āha ca tanmātram

And scripture declares Brahman to be that alone, pure consciousness through and through.

दर्शयति चाथो अपि स्मर्यते

darśayati cātho api smaryate

Scripture shows this, and it is also taught in smriti.

अत एव चोपमा सूर्यकादिवत्

ata eva copamā sūryakādivat

Hence too the comparison with the sun's reflections in water.

अम्बुवदग्रहणात्तु न तथात्वम्

ambuvadagrahaṇāttu na tathātvam

But it is not quite the same, since Brahman is not apprehended at a distance as water is from the sun.

वृद्धिह्रासभाक्त्वमन्तर्भावादुभयसामञ्जस्यादेवम्

vṛddhihrāsabhāktvamantarbhāvādubhayasāmañjasyādevam

The comparison holds as to sharing in growth and decrease, since Brahman is within the adjuncts; both sides fit in this way.

दर्शनाच्च

darśanācca

And because scripture shows it so, speaking of Brahman as entering the bodies it made.

प्रकृतैतावत्त्वं हि प्रतिषेधति ततो ब्रवीति च भूयः

prakṛtaitāvattvaṃ hi pratiṣedhati tato bravīti ca bhūyaḥ

The 'not this, not this' denies only the limitation stated just before; scripture then speaks of something more.

तदव्यक्तमाह हि

tadavyaktamāha hi

That Brahman is unmanifest, for scripture says so.

अपि च संराधने प्रत्यक्षानुमानाभ्याम्

api ca saṃrādhane pratyakṣānumānābhyām

Yet He is seen in perfect worship (samradhana), as shruti and smriti teach.

प्रकाशादिवच्चावैशेष्यं प्रकाशश्च कर्मण्यभ्यासात्

prakāśādivaccāvaiśeṣyaṃ prakāśaśca karmaṇyabhyāsāt

Like light and the like, there is no real difference; the Self shines forth in that act through repeated practice.

अतोऽनन्तेन तथा हि लिङ्गम्

ato'nantena tathā hi liṅgam

Therefore the meditator attains the Infinite, for that is the indication in scripture. Acharyas read this attainment as oneness or as nearness.

उभयव्यपदेशात्त्वहिकुण्डलवत्

ubhayavyapadeśāttvahikuṇḍalavat

Because both difference and non-difference are taught, the relation is like that of a snake and its coils.

प्रकाशाश्रयवद्वा तेजस्त्वात्

prakāśāśrayavadvā tejastvāt

Or it is like light and its source, both being of the nature of radiance.

पूर्ववद्वा

pūrvavadvā

Or it is as stated before, the soul as a part of the Lord.

प्रतिषेधाच्च

pratiṣedhācca

And because of the denial of anything else. Acharyas read sutras 27 to 30 differently, as statements of their own views on how soul or world relates to Brahman.

परमतः सेतून्मानसम्बन्धभेदव्यपदेशेभ्यः

paramataḥ setūnmānasambandhabhedavyapadeśebhyaḥ

Something beyond Brahman is suggested by the words bridge, measure, connection and difference used of Him; this is the objection.

सामान्यात्तु

sāmānyāttu

But these words are used by way of likeness only.

बुद्ध्यर्थः पादवत्

buddhyarthaḥ pādavat

Measure is spoken of for ease of meditation, like the quarters (feet) ascribed to Brahman.

स्थानविशेषात्प्रकाशादिवत्

sthānaviśeṣātprakāśādivat

Connection and difference are due to special places, like light seen in different openings.

उपपत्तेश्च

upapatteśca

And because it is reasonable so; nothing can really stand outside Brahman.

तथान्यप्रतिषेधात्

tathānyapratiṣedhāt

And because scripture denies anything other than Brahman.

अनेन सर्वगतत्वमायामशब्दादिभ्यः

anena sarvagatatvamāyāmaśabdādibhyaḥ

By this His all-pervading nature is established, from the texts on His extent and the like.

फलमत उपपत्तेः

phalamata upapatteḥ

The fruit of actions comes from Him, the Lord, for that alone is reasonable.

श्रुतत्वाच्च

śrutatvācca

And because scripture says so, calling Him the giver of food and wealth.

धर्मं जैमिनिरत एव

dharmaṃ jaiminirata eva

Jaimini, for the same reasons, holds that dharma, the merit of the act itself, gives the fruit.

पूर्वं तु बादरायणो हेतुव्यपदेशात्

pūrvaṃ tu bādarāyaṇo hetuvyapadeśāt

But Badarayana holds the former view, the Lord as giver, since He is declared the cause.