Sleep, Dream and the Mind

Verse 1 (12.218.1)

निष्कल्मषं ब्रह्मचर्यमिच्छताचरितुं सदा । निद्रा सर्वात्मना त्याज्या स्वप्नदोषमवेक्षता ॥

niṣkalmaṣaṃ brahmacaryamicchatācarituṃ sadā | nidrā sarvātmanā tyājyā svapnadoṣamavekṣatā

One who wishes to practise stainless celibacy must give up sleep entirely, mindful of the faults of dreams.

Verse 2 (12.218.2)

स्वप्ने हि रजसा देही तमसा चाभिभूयते । देहान्तरमिवापन्नश्चरत्यपगतस्मृतिः ॥

svapne hi rajasā dehī tamasā cābhibhūyate | dehāntaramivāpannaścaratyapagatasmṛtiḥ

In sleep the embodied one is overcome by rajas and tamas; as if he had entered another body, he moves about with his memory gone.

Verse 3 (12.218.3)

ज्ञानाभ्यासाज्जागरिता जिज्ञासार्थमनन्तरम् । विज्ञानाभिनिवेशात्तु स जागर्त्यनिशं सदा ॥

jñānābhyāsājjāgaritā jijñāsārthamanantaram | vijñānābhiniveśāttu sa jāgartyaniśaṃ sadā

By the practice of knowledge comes wakefulness, and then the wish to inquire; and through absorption in direct realization he stays awake always, without pause.

Verse 4 (12.218.4)

अत्राह कोन्वयं भावः स्वप्ने विषयवानिव । प्रलीनैरिन्द्रियैर्देही वर्तते देहवानिव ॥

atrāha konvayaṃ bhāvaḥ svapne viṣayavāniva | pralīnairindriyairdehī vartate dehavāniva

Here it is asked: what is this state in which, in a dream, the embodied one seems to have objects, and, with the senses dissolved, goes on as if possessed of a body?

Verse 5 (12.218.5)

अत्रोच्यते यथा ह्येतद्वेद योगेश्वरो हरिः । तथैतदुपपन्नार्थं वर्णयन्ति महर्षयः ॥

atrocyate yathā hyetadveda yogeśvaro hariḥ | tathaitadupapannārthaṃ varṇayanti maharṣayaḥ

To this the answer is given: as Hari, the lord of yoga, knows it, so the great sages describe the matter, and it fits the facts.

Verse 6 (12.218.6)

इन्द्रियाणां श्रमात्स्वप्नमाहुः सर्वगतं मनः । तन्मयानीन्द्रियाण्याहुस्तावद्गच्छन्ति तानि वै ॥

indriyāṇāṃ śramātsvapnamāhuḥ sarvagataṃ manaḥ | tanmayānīndriyāṇyāhustāvadgacchanti tāni vai

They say that dream arises from the weariness of the senses, and that the mind is all-pervading; they say the senses are made of it, and so far as it goes, they go.

Note on the text: Removed a stray backtick (wiki mark). Line 1 = CE 12.209.6a (Wikisource's सर्वगतं मनः for the CE's sarvagataṃ budhāḥ is a recension variant, kept); line 2 is the first line of the CE star passage 12.209.6b*0600_01–07, which Wikisource continues through the next three verses. The automatic alignment found no match.

Verse 7 (12.218.7)

अत्राहुस्त्रितयं नित्यमतथ्यमिति चेच्च न । प्रथमे वर्तमानोऽसौ त्रितयं वेत्ति सर्वदा ॥

atrāhustritayaṃ nityamatathyamiti cecca na | prathame vartamāno'sau tritayaṃ vetti sarvadā

Here they say that the triad is always unreal; but that is not so, for one standing in the first state always knows the triad.

Note on the text: Corrected चेति → वेत्ति (misprint in Wikisource; च for व and a lost त; CE tritayaṃ vetti sarvadā). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.6b*0600_02–03.

Verse 8 (12.218.8)

नेतरावुपसंगम्य विजानाति कथंचन । स्वप्नावस्थागतो ह्येष स्वप्न इत्येव वेत्ति च ॥

netarāvupasaṃgamya vijānāti kathaṃcana | svapnāvasthāgato hyeṣa svapna ityeva vetti ca

He does not know the other two by approaching them in any way; and one who has entered the state of dream knows only that it is a dream.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.6b*0600_04–05.

Verse 9 (12.218.9)

तदप्यसदृशं युक्त्या त्रितयं मोहलक्षणम् । यदात्मत्रितयान्मुक्तस्तदा जानात्यसत्कृतः ॥

tadapyasadṛśaṃ yuktyā tritayaṃ mohalakṣaṇam | yadātmatritayānmuktastadā jānātyasatkṛtaḥ

Even that does not fit, by reason; the triad is marked by delusion. When one is freed from the triad that belongs to the self, then he knows, no longer dependent on what is unreal.

Note on the text: Removed a stray apostrophe and a doubled daṇḍa (wiki marks). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.6b*0600_06–07.

Verse 10 (12.218.10)

मनसस्त्वप्रलीनत्वात्तत्तदाहुर्निदर्शनम् । कार्ये चासक्तमनसः संकल्पो जाग्रतो ह्यपि । यद्वन्मनोरथैश्चर्यं स्वप्ने तद्वन्मनोगतम् ॥

manasastvapralīnatvāttattadāhurnidarśanam | kārye cāsaktamanasaḥ saṃkalpo jāgrato hyapi | yadvanmanorathaiścaryaṃ svapne tadvanmanogatam

They give this as an illustration, since the mind has not dissolved. Even for a waking man whose mind is bound to some task there is imagining; as with the lordship of one's fancies, so in dream it is only what lies in the mind.

Note on the text: Line 1 = CE 12.209.6c (the star passage 12.209.6b*0600 stands between 6a and 6c in the CE); lines 2–3 correspond to CE 12.209.7a and 7c (Wikisource's कार्ये चासक्तमनसः for the CE's kāryavyāsaktamanasaḥ is a recension variant, kept). The automatic alignment found no match.

Verse 11 (12.218.11)

संसाराणामसंख्यानां कामात्मा तदवाप्नुयात् । मनस्यन्तर्हितं सर्वं वेद सोत्तमपूरुषः ॥

saṃsārāṇāmasaṃkhyānāṃ kāmātmā tadavāpnuyāt | manasyantarhitaṃ sarvaṃ veda sottamapūruṣaḥ

One whose self is desire may thereby reach countless courses of worldly existence; the supreme Person knows all that lies hidden within the mind.

Verse 12 (12.218.12)

गुणानामपि यद्येतत्कर्मणा चाप्युपस्थितम् । तत्तच्छंसन्ति भूतानि मनो यद्भावितं यथा ॥

guṇānāmapi yadyetatkarmaṇā cāpyupasthitam | tattacchaṃsanti bhūtāni mano yadbhāvitaṃ yathā

Whatever presents itself through the qualities or through action, beings speak of each thing according to how the mind has been shaped.

Verse 13 (12.218.13)

ततस्तमुपसर्पन्ति गुणा राजसतामसाः । सात्विका वा यथायोगमानन्तर्यफलोदयम् ॥

tatastamupasarpanti guṇā rājasatāmasāḥ | sātvikā vā yathāyogamānantaryaphalodayam

Then the qualities, whether of rajas and tamas or of sattva, approach him as fits the case, and their fruit follows without delay.

Verse 14 (12.218.14)

ततः पश्यन्त्यसंबन्धान्वातपित्तकफोत्तरान् । रजस्तमोभवैर्भावैस्तदप्याहुर्दुरत्ययम् ॥

tataḥ paśyantyasaṃbandhānvātapittakaphottarān | rajastamobhavairbhāvaistadapyāhurduratyayam

Then he sees disconnected things, in which wind, bile and phlegm predominate, produced by states born of rajas and tamas; that too, they say, is hard to cross.

Verse 15 (12.218.15)

प्रसन्नैरिन्द्रियैर्यद्यत्संकल्पयति मानसम् । तत्तत्स्वप्नेप्युपरते मनो बुद्धिर्निरीक्षते ॥

prasannairindriyairyadyatsaṃkalpayati mānasam | tattatsvapnepyuparate mano buddhirnirīkṣate

Whatever the mind imagines through senses that are clear, that and that the mind and intellect behold even in dream, when the senses have ceased.

Verse 16 (12.218.16)

व्यापकं सर्वभूतेषु वर्तते दीपवन्मनः । आत्मप्रभावात्तं विद्यात्सर्वा ह्यात्मनि देवताः ॥

vyāpakaṃ sarvabhūteṣu vartate dīpavanmanaḥ | ātmaprabhāvāttaṃ vidyātsarvā hyātmani devatāḥ

The mind is pervasive in all beings and abides like a lamp. Know it through the power of the self; for all the deities are in the self.

Note on the text: Line 1 corresponds to CE 12.209.13a (vyāpakaṃ sarvabhūteṣu vartate 'pratighaṃ manaḥ; Wikisource's दीपवन्मनः is a recension variant, kept; the page's footnote cites अप्रतिमं / अप्रतिधं मनः); line 2 = CE 12.209.15c (ātmaprabhāvāt taṃ vidyāt sarvā hy ātmani devatāḥ), which Wikisource repeats in verse 19. The automatic alignment found no match.

Verse 17 (12.218.17)

मनस्यन्तर्हितं द्वारं देहमास्थाय मानुषम् । यत्तत्सदसदव्यक्तं स्वपित्यस्मिन्निदर्शनम् ॥

manasyantarhitaṃ dvāraṃ dehamāsthāya mānuṣam | yattatsadasadavyaktaṃ svapityasminnidarśanam

Taking a human body, the door lies hidden within the mind. That which is real and unreal and unmanifest sleeps in this; this is the illustration.

Note on the text: Lines correspond to CE 12.209.13c and 14a (manasy antarhitaṃ dvāraṃ deham āsthāya mānasam / yat tat sadasad avyaktaṃ svapity asmin nidarśanam); Wikisource's मानुषम् for the CE's mānasam is a recension variant, kept. The automatic alignment found no match.

Verse 18 (12.218.18)

व्यक्तभेदमतीतोऽसौ चिन्मात्रं परिदृश्यते । सर्वभूतात्मभूतस्थं तमध्यात्मगुणं विदुः ॥

vyaktabhedamatīto'sau cinmātraṃ paridṛśyate | sarvabhūtātmabhūtasthaṃ tamadhyātmaguṇaṃ viduḥ

Beyond all distinction of the manifest, it is seen as pure consciousness alone. That which abides as the self in all beings, they know as the quality of the Self.

Note on the text: Removed a stray backtick and apostrophe (wiki marks) and a stray daṇḍa after them. Line 1 is the CE star line 12.209.14b*0601_01 (vyaktabhedam atīto 'sau cinmātraṃ paridṛśyate); line 2 = CE 12.209.14c (Wikisource's तमध्यात्मगुणं for the CE's tad adhyātmaguṇaṃ, a recension variant, kept). The automatic alignment found no match.

Verse 19 (12.218.19)

लिप्सेत मनसा यश्च संकल्पादैश्वरं गुणम् । आत्मप्रसादात्तं विद्यात्सर्वा ह्यात्मनि देवताः ॥

lipseta manasā yaśca saṃkalpādaiśvaraṃ guṇam | ātmaprasādāttaṃ vidyātsarvā hyātmani devatāḥ

He who, with a longing mind, desires the quality of lordship through resolve, should know it through the clarity of the self; for all the deities are in the self.

Note on the text: Corrected लिप्सेन → लिप्सेत (misprint in Wikisource; न for त; the optative of lip-s; CE lipseta).

Verse 20 (12.218.20)

एवं हि तपसा युञ्ज्यादर्कवत्तमसः परम् । त्रैलोक्यप्रकृतिर्देही तमसोन्ते महेश्वरम् ॥

evaṃ hi tapasā yuñjyādarkavattamasaḥ param | trailokyaprakṛtirdehī tamasonte maheśvaram

So one should join oneself through austerity to what lies beyond darkness, like the sun: the embodied one, the nature of the three worlds, to the Great Lord at the end of darkness.

Verse 21 (12.218.21)

तपो ह्यधिष्ठितं देवैस्तपोघ्नमसुरैस्तमः । एतद्देवासुरैर्गुप्तं तदाहुर्ज्ञानलक्षणम् ॥

tapo hyadhiṣṭhitaṃ devaistapoghnamasuraistamaḥ | etaddevāsurairguptaṃ tadāhurjñānalakṣaṇam

Austerity is upheld by the gods; darkness destroys austerity and belongs to the asuras. This, guarded by gods and asuras alike, they call the mark of knowledge.

Verse 22 (12.218.22)

सत्त्वं रजस्तमश्चेति देवासुरगुणान्विदुः । सत्त्वं देवगुणं विद्यादितरावासुरौ गुणौ ॥

sattvaṃ rajastamaśceti devāsuraguṇānviduḥ | sattvaṃ devaguṇaṃ vidyāditarāvāsurau guṇau

They know sattva, rajas and tamas as the qualities of gods and asuras. Know sattva as the quality of the gods; the other two are the qualities of the asuras.

Verse 23 (12.218.23)

सत्त्वं मनस्तथा बुद्धिर्देवा इत्यभिशब्दिताः । तैरेव हि वृतस्तस्माज्ज्ञात्वैवं परमं----- ॥

sattvaṃ manastathā buddhirdevā ityabhiśabditāḥ | taireva hi vṛtastasmājjñātvaivaṃ paramaṃ-----

Sattva, mind and intellect are what are called the gods. Since he is enveloped by these very ones, having known thus the supreme …

Note on the text: Corrected इत्यभिशंब्दिताः → इत्यभिशब्दिताः (misprint in Wikisource; a stray anusvara; CE abhiśabditāḥ) and removed a stray backtick (wiki mark). The dashes after परमं mark lost words; the CE has the same gap (paramaṃ * *), so nothing is restored. Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.18d*0602_01–02.

Verse 24 (12.218.24)

निद्राविकल्पेन सतां---- विशति लोकवत् । स्वस्थो भवति गूढात्मा कलुषैः परिवर्जितः ॥

nidrāvikalpena satāṃ---- viśati lokavat | svastho bhavati gūḍhātmā kaluṣaiḥ parivarjitaḥ

By the variation of sleep, of the good … he enters, as ordinary folk do. He becomes self-possessed, his self hidden, free of impurities.

Note on the text: The dashes after सतां mark lost words; the CE has the same gap (satāṃ * *), so nothing is restored. Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.18d*0602_03–04.

Verse 25 (12.218.25)

निशादिका ये कथिता लोकानां कलुषा मताः । तैर्हीनं यत्पुरं शुद्धं बाह्याभ्यन्तरवर्तिनम् । सदानन्दमयं नित्यं भूत्वा तत्परमन्वियात् ॥

niśādikā ye kathitā lokānāṃ kaluṣā matāḥ | tairhīnaṃ yatpuraṃ śuddhaṃ bāhyābhyantaravartinam | sadānandamayaṃ nityaṃ bhūtvā tatparamanviyāt

The impurities of living beings, which are said to begin with night, are counted so; the inner city that is free of them, pure, lying within and without, ever filled with bliss: having become that, one should reach the Supreme.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.18d*0602_05–07.

Verse 26 (12.218.26)

एवमाख्यातमत्यर्थं ब्रह्मचर्यमकल्मषम् । सर्वसंयोगहीनं तद्विष्ण्वाख्यं परमं पदम् । अचिन्त्यमद्भुतं लोके ज्ञानेन परिवर्तते ॥

evamākhyātamatyarthaṃ brahmacaryamakalmaṣam | sarvasaṃyogahīnaṃ tadviṣṇvākhyaṃ paramaṃ padam | acintyamadbhutaṃ loke jñānena parivartate

Thus has been told, at length, stainless celibacy, free of every connection, the supreme state called Vishnu: inconceivable, wonderful in the world, and it comes about through knowledge.

Note on the text: Removed a stray apostrophe and a doubled daṇḍa (wiki marks). Not in the critical edition's constituted text (found in the vulgate recension); the lines are the CE star passage 12.209.18d*0602_08–10.

Verse 27 (12.218.27)

ब्रह्म तत्परमं ज्ञानममृतं ज्योतिरक्षरम् । ये विदुर्भावितात्मानस्ते यान्ति परमां गतिम् ॥

brahma tatparamaṃ jñānamamṛtaṃ jyotirakṣaram | ye vidurbhāvitātmānaste yānti paramāṃ gatim

That supreme Brahman, knowledge, nectar of immortality, light, the imperishable: those who, with purified selves, know it go to the highest goal.

Verse 28 (12.218.28)

हेतुमच्छक्यमाख्यातुमेतावज्ज्ञानचक्षुषा । प्रत्याहारेण वा शक्यमव्यक्तं ब्रह्म वेदितुम् ॥

hetumacchakyamākhyātumetāvajjñānacakṣuṣā | pratyāhāreṇa vā śakyamavyaktaṃ brahma veditum

This much can be explained with reasons, by the eye of knowledge; or the unmanifest Brahman can be known by the withdrawal of the senses.