16. Now know the waking state to be next to the primal waking intelligence of God, and it consists of the belief of the individual personality, of the ego and meity,—aham and mama; i.e. this am I and these are mine by chance—prág-abháva. (The first is the knowledge of the impersonal soul, and the second the knowledge of personal or individual souls).
17. The glaring or great waking—mahajágrat, consists in the firm belief that I am such a one, and this thing is mine, by virtue of my merits in this or by-gone times or Karman. (This positive knowledge of one’s self and his properties, is the greatest error of the waking man).
18. The cognition of the reality of any thing either by bias—rudhádhyása or mistake—arudha, is called the waking dream; as the sight of two moons in the halo, of silver in shells, and water in the mirage; as also the imaginary castle building of day dreamers.
19. Dreaming in sleep is of many kinds, as known to one on his waking, who doubts their truth owing to their short-lived duration (as it was in the dreaming of Lavana).
20. The reliance which is placed in things seen in a dream, after one wakes from his sleep, is called his waking dream, and lasting in its remembrance only in his mind. (Such is the reliance in divine inspirations and prophetic dreams which come to be fulfilled).
21. A thing long unseen and appearing dimly with a stalwart figure in the dream, if taken for a real thing of the waking state, is called also a waking dream. (As that of Brutus on his seeing the stalwart figure of Cæsar).
22. A dream dreamt either in the whole body or dead body of the dreamer, appears as a phantom of the waking state: (as a living old man remembers his past youthful person, and a departed soul viewing the body it has left behind).
23. Besides these six states, there is a torpid—jada state of the living soul, which is called his sushupta—hypnotism or sound sleep, and is capable of feeling its future pleasures and pains. (The soul retains even in this torpid state, the self-consciousness of its merit and demerit (as impressions—sanskáras in itself, and the sense of the consequent bliss or misery, which is to attend upon it)).
24. In this last state of the soul or mind, all outward objects from a straw up to a mountain, appear as mere atoms of dust in its presence; as the mind views the miniature of the world in profound meditation.
25. I have thus told you Ráma, the features of true knowledge and error in brief, but each of these states branches out into a hundred forms, with various traits of their own.