(1) Uddâlaka Âruni said to his son Svetaketu: Learn from me the true nature of sleep (svapna). When a man sleeps here, then, my dear son, he becomes united with the True , he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apîta) to his own (sva) .

(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.

(2) 'And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhâra, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhâra,--in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge . For him there is only delay so long as he is not delivered (from the body); then he will be perfect .

(1) Then he said to Auddâlaka Âruni: 'O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Pratishthâ (firm rest). Therefore you stand firm with offspring and cattle.

(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.

(7) Now the rational soul in man abounds in marvels, both of knowledge and power. By means of it he masters arts and sciences, can pass in a flash from earth to heaven and back again, can map out the skies and measure the distances between the stars. By it also he can draw the fish from the sea and the birds from the air, and can subdue to his service animals like the elephant, the camel, and the horse. His five senses are like five doors opening on the external world; but, more wonderful than this, his heart has a window which opens on the unseen world of spirits. In the state of sleep, when the avenues of the senses are closed, this window is opened and man receives impressions from the unseen world and sometimes fore-shadowings of the future. His heart is then like a mirror which reflects what is pictured in the Tablet of Fate. But, even in sleep, thoughts of worldly things dull this mirror, so that the impression it receives are not clear. After death, however, such thoughts vanish and things are seen in their naked reality, and the saying

(190) For he is asleep, and deaf to the other's voice. But the perfect spiritualist who has broken his boat He is then neither silent nor speaking, but a mystery. That marvelous one is in neither of these states 'Twould be irreverent to explain his state more fully. These illustrations are weak and inappropriate, In short, the vengeance of That Jealous One (God) When the King awoke out of his trance to consciousness, When that incomparable one looked into his quiver,

(1) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.

(14) Gilgamesh said to Utanapishtim: "The very moment sleep was pouring over me you touched me and alerted me! Utanapishtim spoke to Gilgamesh, saying: "Look over here, Gilgamesh, count your loaves! You should be aware of what is marked on the wall! Your first loaf is dessicated, the second stale, the third moist, your fourth turned white, its... the fifth sprouted gray (mold), the sixth is still fresh. The seventh--suddenly he touched him and the man awoke. Gilgamesh said to Utanapishtim: "The very moment sleep was pouring over me you touched me and alerted me! Utanapishtim spoke to Gilgamesh, saying: "Look over here, Gilgamesh, count your loaves! You should be aware of what is marked on the wall! Your first loaf is dessicated, the second stale, the third moist, your fourth turned white, its... the fifth sprouted gray (mold), the sixth is still fresh.

(41) Freed from desire of eating and drinking, But when he is again beguiled into the snare, The Khalifa said to Laila, "Art thou really she For whom Majnun lost his head and went distracted? Thou art not fairer than many other fair ones." She replied, "Be silent; thou art not Majnun!" If thou hadst Majnun's eyes, Thou art in thy senses, but Majnun is beside himself. The more a man is awake, the more he sleeps (to love); Our wakefulness fetters our spirits,

(11) Yama said: 'Through my favour Auddâlaki Âruni, thy father, will know thee, and be again towards thee as he was before. He shall sleep peacefully through the night, and free from anger, after having seen thee freed from the mouth of death.'

(1) The wise, therefore, speak as follows: The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge.

(7) Who said: “Welcome, Manjusri, you come with no idea of coming and you see with no idea of seeing.”

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'

(21) And then he will laugh at his own former state Saying, " What mattered my experiences when asleep? When I had forgotten my prosperous condition, And knew not that the grief and ills I experienced Were the effect of sleep and illusion and fancy? In like manner this world, which is only a dream. Seems to the sleeper as a thing enduring for ever But when the morn of the last day shall dawn, The sleeper will escape from the cloud of illusion; Laughter will overpower him at his own fancied grieves

(1) 'He who moves about happy in dreams, he 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. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

(16) And the man does not even know that he does not know all these things; but in reality his body alone is situated and dwells in the state, while the man himself flies, according to Pindar, beneath the earth and above the sky, astronomizing, and exploring all nature on all sides.

(1) The Buddha then said to Manjusri: “You call on Vimalakirti to inquire after his health.”

(3) Taking fuel in his hands, he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

(11) The letter “M” is the state of deep sleep, the consciousness (prājña). It is the third aspect due to its being the measure or from becoming one. Whoever knows AUM in this manner, also measures all this and becomes one with Brahman.