(4) People see his pleasure-ground; Him no one sees at all. " Therefore one should not wake him suddenly," they say. Hard is the curing for a man to whom He does not return. Now some people say: " That is just his waking state, for whatever things he sees when awake, those too he sees when asleep." [This is not so, for] there [i.e. in sleep] the person Is self-illuminated/ [Janaka said:] < I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from trans- migration].'

(4) Verily, there are just two conditions of this person: the condition of being in this world and the condition of being in the other world. There is an intermediate third condition, namely, that of being in sleep. By standing in this inter- mediate condition one sees both those conditions, namely being in this world and being in the other world. Now whatever the approach is to the condition of being in the other world, by making that approach one sees the evils [of this world] and the joys [of yonder world]. The state of dreaming When one goes to sleep, he takes along the material (matra) of this all-containing world, himself tears it apart, himself builds it up, and dreams by his own brightness, by his own light. Then this person becomes self-illuminated.

(3) And when a man is asleep, reposing, and at perfect rest, so that he sees no dream , then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun).

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'

(9) But when he is out of himself, reason quenched by sickness or by magic arts?

If it be allowed that in this state, resting as it were in a slumber, he remains a Sage, why should he not equally remain happy? No one rules him out of felicity in the hours of sleep; no one counts up that time and so denies that he has been happy all his life.

If they say that, failing consciousness, he is no longer the Sage, then they are no longer reasoning about the Sage: but we do suppose a Sage, and are enquiring whether, as long as he is the Sage, he is in the state of felicity.

"Well, a Sage let him remain," they say, "still, having no sensation and not expressing his virtue in act, how can he be happy?"

But a man unconscious of his health may be, none the less, healthy: a man may not be aware of his personal attraction, but he remains handsome none the less: if he has no sense of his wisdom, shall he be any the less wise?

It may perhaps be urged that sensation and consciousness are essential to wisdom and that happiness is only wisdom brought to act.

Now, this argument might have weight if prudence, wisdom, were something fetched in from outside: but this is not so: wisdom is, in its essential nature, an Authentic-Existence, or rather is The Authentic-Existent- and this Existent does not perish in one asleep or, to take the particular case presented to us, in the man out of his mind: the Act of this Existent is continuous within him; and is a sleepless activity: the Sage, therefore, even unconscious, is still the Sage in Act.

This activity is screened not from the man entire but merely from one part of him: we have here a parallel to what happens in the activity of the physical or vegetative life in us which is not made known by the sensitive faculty to the rest of the man: if our physical life really constituted the "We," its Act would be our Act: but, in the fact, this physical life is not the "We"; the "We" is the activity of the Intellectual-Principle so that when the Intellective is in Act we are in Act.

(2) What is night to all beings, therein the self-controlled one is awake. Where all beings are awake, that is the night of the sage who sees.

(4) 'Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again. according to the entrance and place of origin, back to dreaming sleep. 1 8. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking. The soul in deep, dreamless sleep

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.

(4) On this point there are the following verses: — Striking down in sleep what is bodily, Sleepless he looks down upon the sleeping [senses]. Having taken to himself light, there returns to his place The golden person, the one spirit (hamsd).

(4) Verily, while he does not there know, he is verily know- ing, though he does not know (what is [usually] to be known) 1; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know. 31: Verily where there seems to be another, there the one might see the other; the one might smell the other; the one might taste the other; the one might speak to the other; the one might hear the other; the one might think of the other; the one might touch the other; the one might know the other.

(7) "Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant. "Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children. "To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them! "With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will. "Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition. "Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.

(1) 'When a man being asleep, reposing, and at perfect rest , sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.

(4) £ Having had enjoyment in this state of deep sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to sleep. Whatever he sees there [i. e. in the state of deep sleep], he is not followed by it, for this person is without attachments. [Janaka said.] ' Quite so, Yajnavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.