(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

(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.

(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) [He said:] c Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. The soul at death

(4) e Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again 9 according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i. e. in dreaming sleep], he is not followed by it, for this person is without attach- ments/ [Janaka said:] ' Quite so, Yajnavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release/

(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.

(150) They say, what ails the Fool, when will he have done with his Dreaming? This is, because they are asleep in fleshly Lusts. Well, well, you shall see what Kind of Dream this will be. [Rise, Original, Geniture, or Springing forth.]

(4) In the state of sleep going aloft and alow, A god, he makes many forms for himself— Now, as it were, enjoying pleasure with women, Now, as it were, laughing, and even beholding fearful sights.

(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.'

(14) "Those who dream of the banquet, wake to lamentation and sorrow. Those who dream of lamentation and sorrow wake to join the hunt. While they dream, they do not know that they dream. Some will even interpret the very dream they are dreaming; and only when they awake do they know it was a dream. By and by comes the Great Awakening, and then we find out that this life is really a great dream. Fools think they are awake now, and flatter themselves they know if they are really princes or peasants. Confucius and you are both dreams; and I who say you are dreams,—I am but a dream myself. This is a paradox. Tomorrow a sage may arise to explain it; but that tomorrow will not be until ten thousand generations have gone by. "Granting that you and I argue. If you beat me, and not I you, are you necessarily right and I wrong? Or if I beat you and not you me, am I necessarily right and you wrong? Or are we both partly right and partly wrong? Or are we both wholly right and wholly wrong? You and I cannot know this, and consequently the world will be in ignorance of the truth. "Who shall I employ as arbiter between us? If I employ some one who takes your view, he will side with you. How can such a one arbitrate between us? If I employ some one who takes my view, he will side with me. How can such a one arbitrate between us? And if I employ some one who either differs from, or agrees with, both of us, he will be equally unable to decide between us. Since then you, and I, and man, cannot decide, must we not depend upon Another?

(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.

(6) 'The Hereafter never rises before the eyes of the careless child, deluded by the delusion of wealth. "This is the world," he thinks, "there is no other;"--thus he falls again and again under my sway.'

(7) And as he is who dreams of his own harm, Who dreaming wishes it may be a dream, So that he craves what is, as if it were not; Such I became, not having power to speak, For to excuse myself I wished, and still Excused myself, and did not think I did it. "Less shame doth wash away a greater fault," The Master said, "than this of thine has been; Therefore thyself disburden of all sadness, And make account that I am aye beside thee, If e'er it come to pass that fortune bring thee Where there are people in a like dispute; For a base wish it is to wish to hear it."

ALL this equipment the Sage has ordained for the sake of wisdom; so he that seeks to still sorrow must get him wisdom. We deem that there are two verities, the Veiled Truth and the Transcendent Reality. The Reality is beyond the range of the understanding; the understanding is called Veiled Truth.... Thus there is never either cessation or existence; the universe neither comes to be nor halts in being. Life's courses, if thou considerest them, are like dreams and as the plantain's branches; in reality there is no distinction between those that are at rest and those that are not at rest. Since then the forms of being are empty, what can be gained, and what lost? who can be honoured or despised, and by whom? Whence should come joy or sorrow? What is sweet, what bitter? What is desire, and where shall this desire in verity be sought? If thou considerest the world of living things, who shall die therein? who shall be born, who is born? who is a kinsman and who a friend, and to whom? Would that my fellow-creatures should understand that all is as the void! They are angered and delighted by their matters of strife and rejoicing; with grief and labour, with despair, with rending and stabbing one another, they wearily pass their days in sin as they seek their own pleasure; they die and fall into hells of long and bitter anguish; they return again and again to happy births after births and grow wonted to joy.... In life are oceans of sorrow, fierce and boundless beyond compare, a scant measure of power, a brief term of years; our years are spent in vain strivings for existence and health, in hunger, faintness, and labour, in sleep, in vexation, in fruitless commerce with fools, and discernment is hard to win; how shall we come to restrain the spirit from its wont of wandering? There, too, the Spirit of Desire is labouring to cast us into deep hells; there evil paths abound, and unbelief can scarce be overcome; it is hard to win j, a brief return, exceeding hard for the Enlightened « to arise to us; the torrent of passion can scarce be stayed. Alas, how sorrow follows on sorrow! Alas, how lamentable is the estate of them that are borne down in the floods of affliction, and in their sore distress see not how sad their plight is, like one who should again and again come forth from the waters of his bath and cast himself into fire, and so in their sore trouble deem themselves to be in happy estate! As thus they live in sport that knows not of age and dissolution, dire afflictions will come upon them, with Death in their forefront. Then when will the day come when I may bring peace to them that are tortured in the fire of sorrow by my ministrations of sweetness born from the rain-clouds of my righteousness, and when I may reverently declare to the souls who imagine a real world that all is void, and righteousness is gathered by looking beyond the Veiled Truth?

(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).

(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.

(33) 'Indeed, all these are like dreams, like hallucinations, like echoes, like the cities of the Odour-eaters, like mirage, like mirrored forms, like phantasmagoria, like the moon seen in water — not real even for a moment. In truth, they are unreal; they are false.'

(44) O now, when the Dream Bardo upon me is dawning! Abandoning the inordinate corpse-like sleeping of the sleep of stupidity, May the consciousness undistractedly be kept in its natural state; Grasping the [true nature of] dreams, [may I] train [myself] in the Clear Light of Miraculous Transformation: Acting not like the brutes in slothfulness, May the blending of the practicing of the sleep [state] and actual [or waking] experience be highly valued [by me].

(4) Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.' 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years. Then Pragâpati said: