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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..

 

 

 

 

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