Only after having reached a yoni the soul, affected with a remnant of its works, obtains a new body, and only in a body there can be the enjoyment of pleasure and pain. When, therefore, previous to that the soul is said to reach ether, wind, and so on, this can only mean that it enters into conjunction with them.—Here terminates the adhikarana of 'that animated by another soul.'
SECOND PÂDA.
1. In the intermediate sphere the creation (is effected by the soul); for (Scripture) says (so).
So far it has been shown that the soul in the waking state suffers affliction since, in accordance with its deeds, it goes, returns, is born, and so on. Next an enquiry is instituted into its condition in the state of dream. With reference to the state of dreaming Scripture says, 'There are no chariots in that state, no horses, no roads; then he creates chariots, horses and roads. There are no blessings, no happiness, no joys; then he himself creates blessings, happiness, joys, and so on. For he is the creator' (Bri. Up. IV, 3, 10). A doubt here arises whether this creation of chariots and the rest is accomplished by the individual soul, or by the Lord.—'The creation in the intermediate state' is due to the individual soul only. 'The intermediate state' means the sphere of dreams, in agreement with the passage 'There is a third intermediate state, the place of dreams' (Bri. Up. IV, 3, 1). And that creation is effected by the soul only; for what is referred to in the passages 'he creates,' 'For he is the maker,' is none other but the dreaming soul.
2. And some (state the soul to be) the shaper; and sons, and so on.
And the followers of one sâkhâ state in their text that the dreaming soul is the shaper of its desires: 'He, the person who is awake in those who sleep, shaping one desired thing (kâma) after the other.' The term 'kâma' there denotes not mere desires, but such things as sons and the like which are objects of desire. For sons and so on are introduced as 'kâmas' in previous passages: 'Ask for all kâmas according to thy wish'; 'Choose sons and grandsons living a hundred years' (Ka. Up. I, 1, 25; 23). The individual soul thus creates chariots, and so on, in its dreams. That the soul has the power of realising all its wishes is known from the declaration of Prajâpati. It is therefore able to create, even in the absence of special instruments.—This view is set aside by the next Sûtra.
3. But it is mere Mâyâ; on account of the true nature (of the soul) not being fully manifested.
The things appearing in dreams-chariots, lotus tanks, and so on—are absolute Mâyâ, i.e. things created by the Supreme Person. For the term 'Mâyâ' denotes wonderful things, as appears from passages such as 'She was born in the race of Janaka, appearing like the wonderful power of the divine being in bodily shape' (devamâyâ). The sense of the passage 'there are no chariots,' &c. then is—there are no chariots and horses to be perceived by any other person but the dreaming one; and then 'he creates chariots,' &c.—i. e. the Supreme Person creates things to be perceived by the dreamer and persisting for a certain time only. Those things therefore are of a wonderful nature (but not illusions). And the creation of such wonderful things is possible for the Supreme Person who can immediately realise all his wishes; but not for the individual soul. The latter also, indeed, fundamentally possesses that power; but as in the Samsâra state the true nature of the soul is not fully manifested, it is then incapable of accomplishing such wonderful creations. The text 'the person shaping one desired thing after the other' declares the Supreme Person to be the creator, for the clauses immediately preceding and following that text (viz. 'He who is awake in those who sleep'; and 'that is the Bright, that is Brahman, that alone is called the Immortal; all worlds are contained in it and no one goes beyond'—Ka. Up. II, 5, 8) mention attributes distinctively characteristic of the Supreme Person. And the Bri. Up. text, 'For he is the maker,' must therefore, in agreement with the Katha-text, also be understood as declaring that it is the Supreme Person only that creates the things seen in a dream.—But if it is the true nature of the soul to be free from all imperfections, and so on, why then does this not manifest itself?—To this the next Sûtra replies.
4. But owing to the wish of the highest it is hidden; for from that are its bondage and the opposite state.
The but sets the objection aside. Owing to the wish of the highest, i. e. the Supreme Person, the essential nature of the individual soul is hidden. The Supreme Person hides the true, essentially blessed, nature of the soul which is in a state of sin owing to the endless chain of karman. For this reason we find it stated in Scripture that the bondage and release of the soul result from the wish of the Supreme Person only 'when he finds freedom from fear and rest in that invisible, incorporeal, undefined, unsupported; then he has gone to fearlessness '; 'for he alone causes blessedness'; 'from fear of it the wind blows' (Taitt. Up. II, 7, 8).