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INTRODUCTION
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soul to be) a creator,' &c. The third Sutra states the siddhanta view: 'But the creations of dreams are Mâyâ, i.e. are of a wonderful nature (and as such cannot be effected by the individual soul), since in this life) the nature (of the soul) is not fully manifested.' Concerning the word mâyâ,' Râmânuga remarks, 'mâyâsabdo hy askaryavåki ganakasya kule gåtà devamâyeva nirmità ityadishu tatha darsanât.' The three remaining Satras are exhibited in the Sri-bhashya in a different order, the fourth Sútra, according to Sankara, being the sixth according to Ramanuga. Sätras 4 and 5 (according to Råmânuga's numeration) are explained by Râmânuga very much in the same way as by Sankara; but owing to the former's statement of the subject matter of the whole adhikarana they connect themselves more intimately with the preceding Sutras than is possible on Sankara's interpretation. In Sûtra 6 (sûkakas ka hi) Râmânuga sees a deduction from the siddhanta of the adhikarana. Because the images of a dream are produced by the highest Lord himself, therefore they have prophetic significance.
Adhik. II teaches that in the state of deep dreamless sleep the soul abides within Brahman in the heart.
Adhik. III (9) expounds the reasons entitling us to assume that the soul awakening from sleep is the same that went to sleep.-Adhik. IV (9) explains the nature of a swoon.
Adhik. V (11-21) is, according to Sankara, taken up with the question as to the nature of the highest Brahman in which the individual soul is merged in the state of deep sleep. Sûtra 11 declares that twofold characteristics (viz. absence and presence of distinctive attributes, nirviseshatva and saviseshatva) cannot belong to the highest Brahman even through its stations, i.e. its limiting adjuncts; since all passages which aim at setting forth Brahman's nature declare it to be destitute of all distinctive attributes.- The fact, Sūtra 12 continues, that in many passages Brahman is spoken of as possessing distinctive attributes is of no relevancy, since wherever there are mentioned limiting adjuncts, on which all distinction depends, it is specially stated
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