sribhashya-adhyaya3 padha2-adhikarana-1

[Guest guest]

sribhashya-adhyaya3-padha-2

 

 

 

 

 

sandhyADHikaraNam-3-2-1

 

 

 

suthra-1-sanDHyE srshtirAha hi-3-2-1

 

 

 

In the previous adhyaya the wakeful state of the soul is described. In

this the dream state is described along with the auspicious qualities

and wonderful powers of the Lord.

 

 

 

The sruthi says about the dream world ' na thathra raTHA na raTHayOgA na

panTHAnO bhavanthi;aTHa raTHAn raTHayOgAnpaTHah srjathE,(Brhd.4-3-10)

which means that there are no chariots nor horses nor roads and

everything is created by the soul. To the question whether this creation

is done by the individual self or Isvara, the opponent answers that it

is the jiva which creates in the intermediate stage , sanDHya , so

called because it is in between this world and next world.'sanDhyam

thrtheeyam svapnasTHAnam,(Brhd.4-3-9) the state of dream is the third

intermediary stage.It is created by the jiva only.as said 'srjathE sa hi

karthA,' meaning, he is the creator who creates all these. It is said

to connect the two worlds because the dreamer not only sees what he

experienced in the wakeful state but also gets new experiences that can

only belong to another world.

 

 

 

 

 

suthra-2-nirmAthAram cha EkE puthrAdhayascha-3-2-2

 

 

 

Some shAkhas say clearly that the jiva is the creator of dreamworld.

 

 

 

In kaTopanishadit is said 'ya Eshu supthEshu jAgarthi kAmam kAmam

purushO nirmimANah, (Kata.2-2-8 ) the one who is awake in those who

sleep, fashions the desired objects. The word kAma means the objects of

desire like sons etc. It is used in similar sense in other places also

as in 'sarvAn kAmAn cchandhathah prarTHayasva;sathAyushah puthrapouthrAn

vrNeeshva,(Kata.1-1-25-23)ask for all kAmas according to your wish,ask

for sons and grandsons who will live upto 100 years.' This view is

refuted in the next suthra.

 

 

 

 

 

 

 

suthra-3-mAyAmAthram thu kArthsyEna anabhivyaktha svarupathvAth-3-2-3

 

 

 

It is only the mAyA (of Isvara) as the real nature of the self is not

manifested in samsara.

 

 

 

The word mAyAmAthram here does not mean illusion but means IsvaramAyA

,the wonderful power of Isvara. it is wonderful because it is present

only for the particular soul and lasts only for a short time. The word

mAyA is used to denote wonder even in other places such as iin the

passage 'janakasya kulE jAthA dhEvamAyEva nirmithA,' where Sita is

described as being like the wonderful power of the Lord.

 

 

 

This wonderful creation is possible only for the Lord who is

sathyasanlkalpa,of infallible will and not jiva, in whom the full powers

become manifest only in the released state. The creator of desired

objects is only denoted as Isvara in 'kAmam kAmam

purushonirmimANah,'(Kata.2-2-8) the subsequent texts that follow the one

which mentions him, that keeps awake in those who sleep, indicate that

it is the supreme self only. It goes like this.'thadhEvasukram

thadhbrahma thadhEvAmrtham uchyathE,that is white, that is Brahman, that

alone is called immortal.' Since these characterestics apply to Brahman

only the creator in the passage cited earlier(Brhd.4-3-10) must be

interpreted in accordance with this.

 

 

 

 

 

 

 

suthra-4-parAbhiDHyAnAtthu thirOhitham thathOhyasya

banDhaviparyayaou-3-2-4

 

 

 

Due to the divine will the real nature of the individual self is

concealed.

 

 

 

To the question that if the real nature of the soul is pure why should

it not manifest the suthra replies that it is according to the will of

the supreme self, because of the beginningless karma, causing the

commision of sin, so that the soul will exhaust the sinful karma by

experiencing the result of it. The bondage and the release both are

effected by the Lord only, as mentioned by sruthi 'yadhA

hyEvaishaEthaminnadhrshyeanatghmyE anirukthEanilayanE abhayam

prathishTAm vindhathE aTha sO abhayamgathO bhavathi;,(Tait.2-7) whenever

an aspirant gets fearlessly established in Brahman, the

imperceivable,formless, indescribable unsupported by anything else,he

attains the state of fearlessness.

 

 

 

 

 

suthra-5-dhEhayOgAdhvA sOapi-3-2-5

 

 

 

Also due to the connection with the body.

 

 

 

The concealment of real nature of the soul occurs due to its connection

with the body made of gross elements at the time creation and of sutle

elements at the time of dissolution when there is no manifestation into

name and form. Therefore its real nature being obscured by karma, the

soul is not capable of creating the dream objects. The Lord creates the

dream world in order to dispense the results of the acts of very little

importance, not considerably large to be exhausted in the waking state.

 

 

 

suthra-6-suchakaschahi sruthEh AchckshathE cha thadvidhah-3-2-6

 

 

 

As dreams serve as omens for a future events which is also substantiated

by sruthi.

 

 

 

Certain dreams serve as premonitions for events to come and hence they

could not be the creation of the dreamer. In ChAndhOgya upanishad it is

said 'yadhA karmasu kAmyEshusthriyam svapnEshu pasyathi samrddhim

thathra jAneeyAth thasmin svapnanidharsanE, (Chan.5-2-8) while

performing rites for desired results if one see a woman in his dream

then he should recognise the fulfilment of his desire in this vision of

a dream.

 

 

 

Those who are profficient with the science of dreams also predict good

and bad results according to the dreams. The dreams that predict bad

results cannot be the creation of the dreamer and hence it is the

creation of the Lord only.

 

Thus ends sandhyADHikaraNam..