The obscuration of the soul's true nature results either from the soul's
connexion with the body or from its connexion with the power of matter
in a subtle state. As long as the creation lasts, the soul is obscured
by its connexion with matter in the form of a body; at the time of a
pralaya, on the other hand, by its connexion with matter of so
exceedingly subtle a kind as not to admit of differentiation by means of
name and form. As thus its true nature is not manifest, the soul is
unable to create, in dreams, chariots, lotus tanks, and so on, by its
mere wish. And what the texts say about a being that is awake in those
who sleep and is the abode of all worlds ('in that all the worlds abide,
and no one goes beyond it'--Ka. Up. II, 4, 9) can apply to the Supreme
Person only. The things seen by an individual soul in its dreams
therefore are specially created by the Supreme Person, and are meant by
him to be a retribution--whether reward or punishment--for deeds of
minor importance: they therefore last for the time of the dream only,
and are perceived by that one soul only.
6. And it is suggestive, according to Scripture; this the experts also
declare.
The things seen in dreams are not created by the wish of the individual
soul for this reason also, that according to Scripture dreams are
prophetic of future good or ill fortune. 'When a man engaged in some
work undertaken for some special wish sees a woman in his dream, he may
infer success from his dream vision.' Those also who understand the
science of dreams teach that dreams foreshadow good and evil fortune.
But that which depends on one's own wish can have no prophetic quality;
and as ill fortune is not desired the dreamer would create for himself
only such visions as would indicate good fortune. Hence the creation
which takes place in dreams can be the Lord's work only.--Here
terminates the adhikarana of 'the intermediate state.'
7. The absence of that takes place in the nâdîs and in the Self,
according to scriptural statement.
Next the state of deep dreamless sleep is enquired into. Scripture says,
'When a man is asleep, reposing and at perfect rest, so that he sees no
dream, then he lies asleep in those nâdîs' (Ch. Up. VIII, 6, 3); 'When
he is in profound sleep and is conscious of nothing, there are seventy-
two thousand veins called hita which from the heart spread through the
pericardium. Through them he moves forth and rests in the pericardium'
(Bri. Up. II, 1, 19). 'When a man sleeps here, he becomes united with
the True' (Ch. Up. VI, 8, 1). These texts declare the veins, the
pericardium, and Brahman to be the place of deep sleep; and hence there
is a doubt whether each of them in turns, or all of them together, are
that place. There is an option between them, since they are not in
mutual dependence, and since the sleeping soul cannot at the same time
be in several places!--To this the Sûtra replies--the absence of dreams,
i.e. deep sleep takes place in the veins, in the pericardium, and in the
highest Self together; since these three are declared by Scripture. When
different alternatives may be combined, on the ground of there being
different effects in each case, it is improper to assume an option which
implies sublation of some of the alternatives. And in the present case
such combination is possible, the veins and the pericardium holding the
position of a mansion, as it were, and a couch within the mansion, while
Brahman is the pillow, as it were. Thus Brahman alone is the immediate
resting-place of the sleeping soul.