sribhashya-adhyaya3-padha2-adhikaranas2,3,and4

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thaDHabhAvADHikaraNam-3-2-2

 

 

 

suthra-7-thadhabhAvO nAdeeshu thacchrutherAthmani cha-3-2-7

 

 

 

The absence of dream takes place in the nerves and it is declared by

sruthi also.

 

 

 

Now the deep sleep stage is examined. in the sruthi it is said

'yathraithathsupthah samsthah samprasannah svapnam na vijAnAthi Asu

thadhA nAdeeshu supthO bhavathi, when a man sleeps (meaning deep sleep)

he does not know any dream and rests well and peacefully he enters into

the nAdis.' (Chan.-8-6-3) In BrhdArNyaka also it is said that the soul

rests in the region of the heart in deep sleep. Also in the text it is

said 'yathraithath purushah svapithi nAma sathA soumya thadhA sampannO

bhavathi, when a man sleeps he becomes united with the sath,' Hence the

poorvapkshin argues that as one cannot sleep in different places at the

same time, either they become the resting places for the soul

alternatively or they are collectively mentioned.

 

 

 

The suthra replies that the places mentioned are in the collective

sense. as in the expression 'he sleeps in the palace,in a couch and on a

bed ,'the three are taken to be in one place only, here also the nAdias

are like the palace, the region of heart is the couch and the Brahman is

the bed.This explanation alone will be in accordance with the alternatie

sruthi texts since they have to be interpreted so as not be in conflict

with each other.Therefore Brahman is the sushupthisTHAnam, the resting

place in deep sleep.

 

 

 

suthra-8-athahprabhODHO asmAth-3-2-8

 

 

 

 

 

Hence the awakening from that (Brahman)

 

 

 

Since Brahman is the resting place in deep seleep the scriptures declare

that the soul awakens form Brahman. The text 'satha Agaccha na vidhuh

sathaAgacchAmahe,'(Chan.6-10-2) having come from Brahman they do not

know that they have come from it.' thus ends thadhabhAvADHikaraNam.

 

karmAnusmrthisabdha

 

viDHyaDHIkaraNam-3-2-3

 

 

 

suthra-9-sa Eva thu karamAnusabdhavidhibhyah-3-2-9

 

 

 

The same person wakes up due to karma, remembrance and according to the

sruthi and injunction.

 

 

 

To the question whether the soul having rested in Brahman wakes up as

before or does it become emancipated and a different soul wakes up, the

suthra answers that the same soul wakes up. The remaining karma has to

be worked out by the same soul and on waking up one remembers that he is

the one who slept (anusmrthi). The sruthi also supports this. The text

'sa iha vyAgro vA simhO vA vrkO vAvarAhO vA keetO vA pathangO vA dhamsO

vA masakO vA yadhyadhbhavanthi thadhAbhavanthi, 'Whatever these

creatures are here, whether a lion, or tiger, or

wolf,boar,worm,fly,,gad-fly or mosquito, that they become again' (Chan..

VI, io, 2). Also the injunctions regarding attainment of release will be

purposeless if a soul becomes free in sleep.

 

 

 

The sleeping person is different from a released soul as he is not free

from limiting adjuncts of waking state even then. It is shown in the

text where Indhra was instructed by Prajapathi about the real Self. He

was told that the one who is full asleep is the Self but Indhra is not

satisfied and says 'nAha khalu ayam EvamsamprathyAthmAbam jAnAthi ayam

aham asmi ithi nO Eva imAni bhoothAni;vinAsam Eva apeethO bhavathi,

(Chan.8-11-1) meaning, he doesnot know in deep sleep who he is or any of

these things and hence he goes iinto annihilation.'

 

 

 

On the other hand the released soul is described as 'param

jyOthirupasampadhya svEna rupENa abhinishpadhyathE, having attained the

supreme light (Brahman) he manifests in his real nature,' in which state

he becomes all knowing 'sarvam ha pasyah pasyathi sarvam ApnOthi

sarvasah, he sees everything and knows everything.' Therefore the soul

in sleep having rested in Brahman for a while comes back to work out the

remaining karma.

 

Thus ends the karmAnusmrthisabdhyaDHikaraNam.

 

 

 

mugDHADHikaraNam-3-2-4

 

 

 

suthra-10-mugDHE arDHasampatthih parisEshAth- 3-2-10

 

 

 

In swoon it is partial death as it is the only alternative left.

 

 

 

To the question whether the swoon is to be included in one of the

three,namely,wakeful,dream or deep sleep states or akin to death, the

suthra replies that it is partial death. It is not the wakeful or dream

states as there is no knowledge, neither it has the character of deep

sleep because of the absence of peace and rest and nor is it death as

the soul returns to conscousness .So it could be only described as

partial death.