[132] The text says: “on that account to be liberated from it,” they use the word نفس nafs probably نا فساد na fesad, “no corruption:” this of course applies to the Persian, but not to the Sanskrit term.
[133] जागरावस्था.
[134] स्वप्नावास्था state of dreaming applied especially to life, or ignorance of worldly illusion.
[135] सुस्वप्नावस्था The fantastical conceptions of the Hindus about the states or conditions of the embodied soul are of course not always expressed in the same manner. “They are chiefly three: waking, dreaming, and profound sleep; to which may be added for a fourth, that of death; and for a fifth, that of trance, swoon, or stupor, which is intermediate between profound sleep and death (as it were half-dead), as dreaming is between waking and profound sleep. In that middle state of dreaming, there is a fanciful course of events, an illusory creation, which however testifies the existence of a conscious soul. In profound sleep, the soul has retired to the supreme one by the route of the arteries of the pericardium” (Colebrooke on the Philosophy of the Hindus, Transact. of the R. A. S. of Great Brit. and Irel., vol. II. part I. p. 25).
[136] The author uses here and elsewhere the Arabic word غفلت ghafalat, which, besides the significations enumerated in the dictionary, of “neglect, indolence, imprudence, forgetfulness, inadvertency,” etc., seems to have also that of ignorance, illusion; all these are comprehended in the Sanskrit word maya, to render which was, I can scarce doubt, the intention of the author.
[137] ज्ञानी jnani.
[138] तबोवस्था “the moving state,” from tarba, “to move.” This denomination does not commonly occur in the writings of the Vedantists about this subject.
[139] मुक्ति “final beatitude.”
[140] स्वामिप्रेमा.
[141] सारप्रेमा.