Does the same person who had gone to sleep rise again at the time of
waking, or a different one?--Since the soul in deep sleep frees itself
from all limiting adjuncts, unites itself with Brahman, and thus being
in no way different from the released soul, is no longer in any way
connected with its previous body, organs, and so on; the person rising
from sleep is a different one.--This view the Sûtra sets aside, saying
'but the same.' For there remains the work, i.e. the good and evil deeds
previously done by the sleeper, for which the same person has to undergo
retribution before the knowledge of truth arises. There is next
remembrance--'I, the waking person, am the same as I who was asleep.'
Scripture also declares this: 'Whatever these creatures are here,
whether a lion, or tiger, or wolf, &c., that they become again' (Ch. Up.
VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for
the sake of final Release would be purportless if the person merged in
deep sleep attained Release. Nor can it be said that the sleeping soul
is free from all limiting adjuncts and manifests itself in its true
nature (so as not to be different from the released soul). For with
regard to the sleeping person the text says,'In truth he thus does not
know himself that he is I, nor does he know anything that exists. He is
gone to utter annihilation. I see no good in this' (Ch. Up. VIII, ii, 1);
while, on the other hand, the texts, 'Having approached the highest
light he manifests himself in his true nature; he moves about there
laughing, playing, delighting himself; 'He becomes a Self-ruler; he
moves about in all the worlds according to his wish'; 'The seeing one
sees everything, and attains everything everywhere' (Ch. Up. VIII, 12, 3;
VII, 25, 2; 26, 2), declare that the released soul is all-knowing, and
so on. What is true about the sleeping person is that he is still
comprised within the Samsâra, but for the time having put off all
instruments of knowledge and action and become incapable of knowledge
and enjoyment repairs to the place of utter rest, i.e. the highest Self,
and having there refreshed himself, again rises to new enjoyment of
action.--Here terminates the adhikarana of 'work, remembrance, text, and
injunction.'
10. In the swooning person there is half-combination; this being the
remaining (hypothesis).
With regard to a person lying in a swoon or stunned, the question arises
whether that state of swoon is one of the other states, viz. deep sleep
and so on, or whether it is a special condition of its own.--The former
alternative must be accepted. For the term 'swoon' may be explained as
denoting either deep sleep or some other acknowledged state, and there
is no authority for assuming an altogether different new state.--This
view the Sûtra sets aside. The condition of a swooning person consists
in reaching half, viz. of what leads to death; for this is the only
hypothesis remaining. A swoon cannot be either dreaming or being awake;
for in a swoon there is no consciousness. And as it is different in
character as well as in the occasions giving rise to it from deep sleep
and death, it cannot be either of those two states; for there are
special circumstances occasioning a swoon, such as a blow on the head.
The only possible alternative then is to view a swoon as a state in
which there is made a half-way approach to death. For while death
consists in the complete cessation of the soul's connexion with the body
or organs of any kind, a swoon consists in the soul's remaining
connected with the subtle body and organs only. Here terminates the
adhikarana of 'the swooning person.'
11. Not on account of place even (is there any imperfection) of the
Highest; for everywhere (it is described) as having twofold
characteristics.
The different states of the individual soul have been discussed, to the
end that an insight into their imperfections may give rise to
indifference towards all worldly enjoyments. Next now, in order to give
rise to the desire of attaining to Brahman, the Sûtras proceed to
expound how Brahman's nature is raised above all imperfections and
constituted by mere blessed qualities. The following point requires to
be considered first. Do those imperfections which cling to the
individual soul in consequence of its different states--viz. the waking
state, dreams, deep sleep, swoon, departure from the body--affect also
the highest Brahman which as its inner Ruler abides within the soul in
those different states, or not?--They do affect it, since Brahman abides
within the bodies which are in those different states.--But Sûtras such
as I, 2, 8 have already declared that the highest Brahman, because not
subject to the influence of karman, is free from all imperfections; how
then can imperfections cling to it for the reason that it is connected
with this or that place?--In the following way. As was shown under III,
2, 6, works give rise to imperfection and suffering in so far as they
cause the connexion of the soul with a body. The efficient cause therein
is the imperfection inherent in the connexion with a body; for otherwise
the works themselves would directly give rise to pain, and what then
would be the use of the connexion with a body? Hence, even in the case
of a being not subject to karman, its connexion with various unholy
bodies will cause imperfection and suffering. And even when such a being
voluntarily enters into such bodies in order to rule them, connexion
with imperfections is unavoidable; no less than to be immersed in blood
and purulent matter, even if done voluntarily, will make a man unclean.
Although therefore Brahman is the sole cause of the world and a treasure-
house of all blessed qualities, yet it is affected by the imperfections
springing therefrom that, as declared by Scripture, it abides within
matter, bodies, and their parts, and thus is connected with them (cp.
'he who abides within earth, within the soul, within the eye, within the
seed,' &c., Bri. Up. III, 7, 3).
Of this primâ facie view the Sûtra disposes by saying--'Not even from
place, such as earth, soul, &c., is there possible for the highest Self
a shadow even of imperfection; since everywhere in Scripture as well as
Smriti Brahman is described as having characteristics of a double kind;
viz. on the one hand freedom from all imperfections, and on the other
possession of all blessed qualities. For Scripture says that the Supreme
Person is free from evil, free from old age, free from death, free from
grief, free from hunger and thirst; that all his wishes realise
themselves, that all its purposes realise themselves' (Ch. Up. VIII, 1,
5)--And Smriti says, 'He comprises within himself all blessed qualities,
by a particle of his power the whole mass of beings is supported. In him
there are combined energy, strength, might, wisdom, valour, and all
other noble qualities. He is the Highest of the high, no pain or other
imperfections affect him, the Lord of all, high or low. From all evil he
is free, he whose name is Vishnu, the highest abode.' These and other
passages teach that Brahman possesses the double characteristics stated
above.
12. Should it be said 'on account of difference'; not so, because with
reference to each the text says what is not that.
But, an objection is raised, we observe, that the individual soul also,
although in reality possessing the same twofold attributes, viz. freedom
from all evil and so on, as we learn from the teaching of Prajâpati (Ch.
Up. VIII, 7), yet is affected with imperfections owing to the fact that
it is connected with bodies, divine, human, and so on, and thus
undergoes a variety of conditions. Analogously we cannot avoid the
conclusion that the inner Ruler also, although in reality possessing
those same twofold attributes, is also affected by imperfection, because
through its connexion with those different bodies it likewise undergoes
a variety of conditions.--This objection the Sûtra sets aside in the
words, 'not so, because with reference to each the text says what is not
that,' i.e. what is contrary. For where the text says that the inner
Ruler dwells within the earth, within the soul, within the eye, and so
on, it concludes each clause by saying, 'that is thy Self, the inner
Ruler, the immortal one,' i.e. declares the inner Ruler to be immortal,
and thus denies of him any imperfections due to his connexion with the
bodies which he voluntarily enters in order to rule them. The true
(perfect) nature of the individual soul, on the other hand, is obscured
as long as it is connected with a body, as we have explained under III,
2, 5.--But, as the Pûrvapakshin has pointed out, even if the highest
Self voluntarily enters into bodies, it cannot escape connexion with the
imperfections which depend on the essential nature of those bodies.--Not
so, we reply. The fact is, that not even non-sentient things are,
essentially or intrinsically, bad; but in accordance with the nature of
the works of those beings which are under the rule of karman, one thing,
owing to the will of the Supreme Person, causes pain to one man at one
time and pleasure at another time, and causes pleasure or pain to one
person and the opposite to another person. If the effects of things
depended on their own nature only, everything would at all times be
productive for all persons, either of pleasure only or of pain only. But
this is not observed to be the case. In agreement herewith Smriti says,
'Because one and the same thing causes pain and pleasure and envy and
wrath, the nature of a thing cannot lie in itself. As the same thing
which erst gave rise to love causes pain later on, and that which once
caused anger now causes satisfaction, nothing is in itself of the nature
either of pleasure or of pain.' To the soul therefore which is subject
to karman the connexion with different things is the source of
imperfection and suffering, in agreement with the nature of its works;
while to the highest Brahman, which is subject to itself only, the same
connexion is the source of playful sport, consisting therein that he in
various ways guides and rules those things.