5. Or that (results) also from connexion with the body.
The obscuration of the soul's true nature results either from the soul's connexion with the body or from its connexion with the power of matter in a subtle state. As long as the creation lasts, the soul is obscured by its connexion with matter in the form of a body; at the time of a pralaya, on the other hand, by its connexion with matter of so exceedingly subtle a kind as not to admit of differentiation by means of name and form. As thus its true nature is not manifest, the soul is unable to create, in dreams, chariots, lotus tanks, and so on, by its mere wish. And what the texts say about a being that is awake in those who sleep and is the abode of all worlds ('in that all the worlds abide, and no one goes beyond it'—Ka. Up. II, 4, 9) can apply to the Supreme Person only. The things seen by an individual soul in its dreams therefore are specially created by the Supreme Person, and are meant by him to be a retribution—whether reward or punishment—for deeds of minor importance: they therefore last for the time of the dream only, and are perceived by that one soul only.
6. And it is suggestive, according to Scripture; this the experts also declare.
The things seen in dreams are not created by the wish of the individual soul for this reason also, that according to Scripture dreams are prophetic of future good or ill fortune. 'When a man engaged in some work undertaken for some special wish sees a woman in his dream, he may infer success from his dream vision.' Those also who understand the science of dreams teach that dreams foreshadow good and evil fortune. But that which depends on one's own wish can have no prophetic quality; and as ill fortune is not desired the dreamer would create for himself only such visions as would indicate good fortune. Hence the creation which takes place in dreams can be the Lord's work only.—Here terminates the adhikarana of 'the intermediate state.'
7. The absence of that takes place in the nâdîs and in the Self, according to scriptural statement.
Next the state of deep dreamless sleep is enquired into. Scripture says, 'When a man is asleep, reposing and at perfect rest, so that he sees no dream, then he lies asleep in those nâdîs' (Ch. Up. VIII, 6, 3); 'When he is in profound sleep and is conscious of nothing, there are seventy- two thousand veins called hita which from the heart spread through the pericardium. Through them he moves forth and rests in the pericardium' (Bri. Up. II, 1, 19). 'When a man sleeps here, he becomes united with the True' (Ch. Up. VI, 8, 1). These texts declare the veins, the pericardium, and Brahman to be the place of deep sleep; and hence there is a doubt whether each of them in turns, or all of them together, are that place. There is an option between them, since they are not in mutual dependence, and since the sleeping soul cannot at the same time be in several places!—To this the Sûtra replies—the absence of dreams, i.e. deep sleep takes place in the veins, in the pericardium, and in the highest Self together; since these three are declared by Scripture. When different alternatives may be combined, on the ground of there being different effects in each case, it is improper to assume an option which implies sublation of some of the alternatives. And in the present case such combination is possible, the veins and the pericardium holding the position of a mansion, as it were, and a couch within the mansion, while Brahman is the pillow, as it were. Thus Brahman alone is the immediate resting-place of the sleeping soul.
8. Hence the awaking from that.
Since Brahman alone directly is the place of deep sleep, Scripture is able to declare that the souls awake from that, i.e. Brahman; compare 'Having come back from the True they do not know that they come from the True' (Ch. Up. VI, 10, 2), and other texts.—Here terminates the adhikarana of 'the absence of that.'
9. But the same, on account of work, remembrance, text, and injunction.
Does the same person who had gone to sleep rise again at the time of waking, or a different one?—Since the soul in deep sleep frees itself from all limiting adjuncts, unites itself with Brahman, and thus being in no way different from the released soul, is no longer in any way connected with its previous body, organs, and so on; the person rising from sleep is a different one.—This view the Sûtra sets aside, saying 'but the same.' For there remains the work, i.e. the good and evil deeds previously done by the sleeper, for which the same person has to undergo retribution before the knowledge of truth arises. There is next remembrance—'I, the waking person, am the same as I who was asleep.' Scripture also declares this: 'Whatever these creatures are here, whether a lion, or tiger, or wolf, &c., that they become again' (Ch. Up. VI, 10, 2). And, lastly, the injunctions which enjoin certain acts for the sake of final Release would be purportless if the person merged in deep sleep attained Release. Nor can it be said that the sleeping soul is free from all limiting adjuncts and manifests itself in its true nature (so as not to be different from the released soul). For with regard to the sleeping person the text says,'In truth he thus does not know himself that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this' (Ch. Up. VIII, ii, 1); while, on the other hand, the texts, 'Having approached the highest light he manifests himself in his true nature; he moves about there laughing, playing, delighting himself; 'He becomes a Self-ruler; he moves about in all the worlds according to his wish'; 'The seeing one sees everything, and attains everything everywhere' (Ch. Up. VIII, 12, 3; VII, 25, 2; 26, 2), declare that the released soul is all-knowing, and so on. What is true about the sleeping person is that he is still comprised within the Samsâra, but for the time having put off all instruments of knowledge and action and become incapable of knowledge and enjoyment repairs to the place of utter rest, i.e. the highest Self, and having there refreshed himself, again rises to new enjoyment of action.—Here terminates the adhikarana of 'work, remembrance, text, and injunction.'