Sauryayani Gargya asks: in a man, what sleeps and what stays awake? Which deva sees dreams? Whose is the joy of sleep, and in what do all things rest? Pippalada answers: as the sun's rays gather into its disc at sunset and spread again at dawn, in sleep the senses gather into the mind, while the fires of prana keep watch in the body. In dream the mind sees again what it has seen and heard, and things not seen. When the mind is overcome by light, there are no dreams and joy arises. As birds return to a tree to roost, all of this, elements, senses and mind, rests in the supreme imperishable Self. He who knows it knows all.
Then Gargya of the Surya line asked him: "Revered sir, what sleeps in a person, and what keeps awake in him? Which deva sees dreams? Whose is the happiness of deep sleep? In whom are all these established?"
तस्मै स होवच । यथ गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते
tasmai sa hovaca | yatha gārgya marīcayo'rkasyāstaṃ gacchataḥ sarvā etasmiṃstejomaṇḍala ekībhavanti | tāḥ punaḥ punarudayataḥ pracarantyevaṃ ha vai tat sarvaṃ pare deve manasyekībhavati tena tarhyeṣa puruṣo na śṛṇoti na paśyati na jighrati na rasayate na spṛśate nābhivadate nādatte nānandayate na visṛjate neyāyate svapitītyācakṣate
He answered: Gargya, as the rays of the setting sun all become one in his disc of light and spread out again each time he rises, so all the senses become one in the mind, the highest deva. Then the person does not hear, see, smell, taste or touch; he does not speak, take, enjoy, excrete or walk. People say, "He sleeps."
prāṇāgnaya evaitasmin pure jāgrati | gārhapatyo ha vā eṣo'pāno vyāno'nvāhāryapacano yadgārhapatyāt praṇīyate praṇayanādāhavanīyaḥ prāṇaḥ
The fires of prana stay awake in this city of the body. Apana is the household fire (garhapatya); vyana is the southern fire (anvaharyapachana); prana is the offering fire (ahavaniya), so called because it is carried forth from the household fire.
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म गमयति
yaducchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ | mano ha vāva yajamānaḥ | iṣṭaphalamevodānaḥ | sa enaṃ yajamānamaharaharbrahma gamayati
Samana is so called because it brings into balance the two offerings, the in-breath and the out-breath. The mind is the sacrificer; udana is the fruit he seeks. Udana leads this sacrificer day after day to Brahman.
In dream this deva, the mind, enjoys its own greatness. What it has seen it sees again; what it has heard it hears again; what it has known in other lands and quarters it knows again and again. Seen and unseen, heard and unheard, known and unknown, real and unreal, it sees all, being all.
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च ग्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च
pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā ca vāyuśca vāyumātrā cākāśaścākāśamātrā ca cakṣuśca draṣṭavyaṃ ca śrotraṃ ca śrotavyaṃ ca grāṇaṃ ca ghrātavyaṃ ca rasaśca rasayitavyaṃ ca tvakca sparśayitavyaṃ ca vākca vaktavyaṃ ca hastau cādātavyaṃ copasthaścānandayitavyaṃ ca pāyuśca visarjayitavyaṃ ca pādau ca gantavyaṃ ca manaśca mantavyaṃ ca buddhiśca boddhavyaṃ cāhaṅkāraścāhaṅkartavyaṃ ca cittaṃ ca cetayitavyaṃ ca tejaśca vidyotayitavyaṃ ca prāṇaśca vidhārayitavyaṃ ca
Earth and its subtle element, water and its element, fire and its element, air and its element, space and its element; the eye and what is seen, the ear and what is heard, smell and the smelled, taste and the tasted, skin and the touched, speech and the spoken, the hands and what is taken, the organ of generation and its joy, the organ of excretion and what is cast out, the feet and the way walked, the mind and what is thought, the intellect and what is understood, the ego and what is claimed as mine, the heart-mind and what it knows, light and what it lights, prana and what it upholds: all these rest in the Self.
एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि संप्रतिष्ठते
eṣa hi draṣṭa spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ | sa pare'kṣara ātmani saṃpratiṣṭhate
For it is he who sees, touches, hears, smells, tastes, thinks, understands and acts: the person whose nature is knowing. He rests in the supreme, imperishable Self.
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः
paramevākṣaraṃ pratipadyate sa yo ha vai tadacchāyamaśarīramlohitaṃ śubhramakṣaraṃ vedayate yastu somya | sa sarvajñaḥ sarvo bhavati | tadeṣa ślokaḥ
He reaches the supreme Imperishable itself. Dear one, whoever knows that shadowless, bodiless, colourless, pure Imperishable becomes all-knowing and becomes all. On this there is a verse:
vijñānātmā saha devaiśca sarvaiḥ prāṇā bhūtāni saṃpratiṣṭhanti yatra tadakṣaraṃ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti
Dear one, he who knows that Imperishable in which the knowing self, with all the devas, the pranas and the elements, comes to rest, becomes all-knowing and enters into all.
English translation · F. Max Müller
1. Then Sauryâyanin Gârgya asked: "Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend?"
2. He replied: "O Gârgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva) the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say.
3. The fires of the prânas are, as it were, awake
in that town (the body). The Apâna is the Gârhapatya fire, the Vyâna the Anvâhâryapakana fire; and
because it is taken out of the Gârhapatya fire, which is fire for taking out, therefore the Prâna is the Âhavanlya fire.
4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samâna is he (the Hotri priest). The mind is the sacrificer, the Udâna is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman.
5. There that god (the mind) enjoys in sleep greatness. What has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all; he, being all, sees.
6. And when he is overpowered by light, then that god sees no dreams, and at that time that happiness arises in his body.
7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Âtman,—
8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Prâna and what is to be supported by it.
9. For he it is who sees, hears, smells, tastes,
perceives, conceives, acts, he whose essence is knowledge, the person, and he dwells in the highest,
indestructible Self,—
10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright,— yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka:
11. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prânas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all."
Public-domain translation by F. Max Müller (1884).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
