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III ADHYAYA, 2 PÂDA, 7.
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is not meant to indicate that dreams are real, for that would conflict with the soul's self-luminousness (referred to above), and scripture, moreover, expressly declares that the chariots, &c., of a dream have no real existence; it merely means that dreams, because due to mental impressions (vâsana) received in the waking state, are equal to the latter in appearance. From all this it follows that dreams are mere illusion.
7. The absence of that (i.e. of dreams, i.e. dreamless sleep) takes place in the nådis and in the Self; according to scriptural statement.
The state of dream has been discussed; we are now going to enquire into the state of deep sleep. A number of scriptural passages refer to that state. In one place we read, 'When a man is asleep, reposing and at perfect rest so that he sees no dream, then he has entered into those nådis' (Kh. Up. VIII; 6, 3). In another place it is said with reference to the nâdis, 'Through them he moves forth and rests in the surrounding body' (Bri. Up. II, 1, 19). So also in another place, ' In these the person is when sleeping he sees no dream. Then he becomes one with the prána alone' (Kau. Up. IV, 20). Again in another place,' That ether which is within the heart in that he reposes' (Bri. Up. IV,4, 22). Again, 'Then he becomes united with that which is; he is gone to his Self' (Kh. Up. VI, 8, 1). And, • Embraced by the highest Self (prågña) he knows nothing that is without nothing that is within ' (Bri. Up. IV, 3, 21). Here the doubt arises whether the nådis, &c., mentioned in the above passages are independent from each other and constitute various places for the soul in the state of deep sleep, or if they stand in mutual relation so as to constitute one such place only. The parvapakshin takes the former view on account of the various places mentioned serving one and the same purpose. Things serving the same purpose, as, e.g. rice and barley !, are never seen to be dependent
? Either of which may be employed for making the sacrificial cake.
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