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168
BRIHADARANYAKA-UPANISHAD.
when, as it were, they kill him, when, as it were, they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king !, or “ I am this altogether," that is his highest world?
21. This indeed is his (true) form, free from desires, free from evil, free from fear 3. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prâgña) Self, knows nothing that is without nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is
predominate, with little bile only, it is green; and if the three elements are equal, it is red. See also Ânandagiri's gloss, where Susruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to move about in the veins.
1 Here, again, the commentator seems to be right, but his interpretation does violence to the context. The dangers which a man sees in his sleep are represented as mere imaginations, so is his idea of being of god or a king, while the idea that he is all this (aham evedam sarvah, i. e. idam sarvam, see Sankara, p. 873, 1. II) is represented as the highest and real state. But it is impossible to begin a new sentence with aham evedam sarvam, and though it is true that all the preceding fancies are qualified by iva, I prefer to take deva and râgan as steps leading to the sarvatmatva.
· The Mâdhyandinas repeat here the sentence from yatra supto to pasyati, from the end of § 19.
The Kânva text reads atikkhandâ apahata pâpmâ. Sankara explains atikkhandâ by atikkhandam, and excuses it as svâdhyâyadharmah pâthah. The Mâdhyandinas read atikkhando, but place the whole sentence where the Kânvas put âptakâmam &c., at the end of $ 21.
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