Pada 3
Introduction by Çréla Baladeva
Vidyäbhüñaëa
vittir viraktiç ca kåtäëjaliù puro
yasyäù
paränanda-tanor vitiñïhate
siddhiç ca sevä-samayaà pratékñate
bhaktiù
pareçasya punätu sä jagat
May devotion to the
Supreme Personality of Godhead, devotion
that is filled with transcendental bliss, devotion before whom
knowledge and renunciation stand, their hands folded with
respect, devotion that mystic power yearns to serve, purify the
entire world.
Devotional service, by
performing which one falls in love
with the Supreme Personality of Godhead and attains His
association, will be described in this pada. In order to
strengthen the soul's love and devotion for the Supreme
Personality of Godhead, the Lord's glorious creation of dreams
and other states of being, the Lord's identity with His many
incarnations, His appearance as the all-pervading Supersoul, His
non-identity with His worshipers, who are still one with Him in
quality, His being attained only by devotional service, His
appearence in both spiritual and material worlds, His
transcendental blissfulness, His coming before His devotees
according to the devotees' love for Him, His supremacy over all,
His supreme generosity, and a great host of the Lord's other
virtues and glories will also be described here. When a person
desires to love, the beloved's glories must be understood.
Otherwise there can be no love.
In the beginning of this
pada will be described the Lord's
creation of the world in a dream. the idea that someone other
than the Supreme Lord had created the material world contradicts
the scriptures' statement that the Lord is the creator of
everything. If the Lord is the creator of only some parts of the
world, then it is not possible for the devotee to have full love
for Him. For this reason now will be shown the glory of the Lord
as the creator of all.
Adhikaraëa 1
The Supreme Personality of Godhead Creates Dreams
Introduction by Çréla Baladeva
Vidyäbhüñaëa
In the
Båhad-äraëyaka Upaniñad (4.3.10) it is said:
na tatra rathä na ratha-yogä na panthäno bhavanty atha
rathän
ratha-yogän pathaù såjate. na tatränandä
mudaù pramudo
bhavanty athänandän mudaù pramudaù såjate.
na tatra
veçantäù puñkariëyaù
sravantyaù såjate sa hi kartä.
"In that place there
are neither chariots nor
animals yoked to chariots. He creates the chariots and animals
yoked to chariots. In that place there are neither happiness, nor
pleasures, nor bliss. He creates the pleasures there. In that
place there are neither streams nor ponds nor lotus flowers. He
creates them. He is the creator."
Saàçaya
(doubt): Is the individual spirit soul or the
Supersoul the creator of this dream world with chariots asnd
other things?
Pürvapakña
(the opponent speaks): The individual spirit soul
is the creator. In Chändogya Upaniñad (8.7.1)
Prajäpati declares
that by willing the individual soul has the power to create.
Siddhänta (conclusion):
In the following words the author of
the sütras gives His conclusion.
Sütra 1
sandhye såñïir äha hi
sandhye - in the junction;
såñïir - creation; äha - says;
hi - indeed.
Indeed, it says that in
the junction there is creation.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word
"sandhya" (junction) here means
dream". In the Çruti-çästra it is said:
sandhyaà tåtéyaà svapna-sthänam
"The third state is
sandhya, or dreaming."
Dreaming is called sandhya
(junction) because it stands in
the junction between wakefulness and dreamless sleep. The
Supersoul creates the chariots and other things present in dreams. Why
isthat? The Çruti-çästra explains:
sa hi kartä
"He is the
creator."
Thus the
Çruti-çästra affirms that the chariots and other
things present in dreams are created by Him. The meaning is this.
To give the results of of very, very insignificant karmas, the
Lord creates the chariots and other things present in dreams,
things seen only by the dreaming person. The Lord, who has the
inconceivable power to do anything by merely willing it be done,
thus creates the things in dreams. In the Kaöha Upaniñad
(4.4)
it is said:
"A wise man, aware
that whatever he sees in
dreams or awake is all the Supreme Personality of Godhead and His
potencies, never laments."
In the liberated state the
individual spirit souls also have
the power to do anything by merely willing it be done, but what they
create with that power is not a dream.
Sütra 2
nirmätäraà caike puträdayaç ca
nirmätäraà - the creator; ca - and; eke - some; putra -
sons;
ädayas - beginning with; ca - also.
Others that He is the
creator. Sons and others also.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The Kaöha
Upaniñad affirms that the Supersoul creates the
objects of desire seen in dreams and other situations. It says
(Kaöha Upaniñad 5.8):
ya eñu supteñu jägarti kämaà
kämaà puruño nirmimäëa
"Remaining awake, the
Supreme Personality of Godhead
creates the objects of desire seen in dreams."
Here the word
"käma" refers to good sons and other
blessings that the individual soul may desire. The word
käma" is used in this way in Kaöha Upaniñad
(1.1.25):
sarvän kämän chandataù prärthayasva
"You may ask for
whatever you wish."
In Kaöha
Upaniñad (1.1.23) it is said:
çatäyuñaù putra-pauträn
våëéñva
"You may choose many
sons and grandsons that live
for a hundred years."
In the
Småti-çästra it is said:
etasmäd eva putro jäyate. etasmäd bhrätä.
etasmäd bhäryä. yad
enaà svapnenäbhihanti.
"From the Supreme
Personality of Godhead a good son
is born. From Him a brother appears. From Him a wife appears.
From Him these things appear in a dream."
In the next passage the
author of the sütras describes
the instrument the Supreme Personality of Godhead employs to
create dreams.
Sütra 3
mäyä-mätraà tu
kärtsnyenänabhivyakta-svarüpatvät
mäyä - the
mäyä potency; mätraà - only; tu - but;
kärtsnyena - completely; an - not; abhivyakta - manifested;
svarüpatvät - because of the condition of having a form.
But it is the
mäyä potency only, because the forms are not
completely manifested.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The Lord's inconceivable
mäyä potency is the creator of what
is seen in dreams. What is seen in dreams is not made of the five
gross material elements, neither is it created by the demigod
Brahmä. Why is that? The sütra explains:
kärtsnyenänabhivyakta-svarüpatvät" (because
the forms are
not completely manifested). This means: "because they are
not seen by everyone". In this way it is proved that the
Supersoul is the creator of what is seen in dreams.
Adhikaraëa 2
Not All Dreams Are Illusions
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Saàçaya
(doubt): Are dreams reality or illusion?
Pürvapakña
(the opponent speaks): When a person wakes up he
immediately knows that what he dreamed was an illusion. Therefore
dreams are all illusions.
Siddhänta
(conclusion): In the following words the author of
the sütras gives His conclusion.
Sütra 4
sücakaç ca hi çruter äcakñate ca
tad-vidaù
sücakas - an
indicator; ca - and; hi - indeed; çruter - of the Çruti-
çästra; äcakñate - declare; ca - and; tad -
that; vidaù - they who
know.
It gives omens. The
Çruti-çästra and the experts affirm it.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Dreams show good and bad
omens. They
also reveal mantras and other things. Therefore dreams are
reality. Why is it that dreams reveal these things? The sütra
explains: "çruteù" (the
Çruti-çästra affirms it). the
Chändogya Upaniñad (5.2.9) affirms:
yadä karmasu kämyeñu
striyaà svapne
'bhipaçyati
samåddhià tatra jänéyät
tasmin
svapna-nidarçane
"If, when the
auspicious rites are completed, one
sees a woman in a dream, he should know that the rites were
successful."
In the
Kauñétaké-brähmaëa it is said:
atha svapne puruñaà kåñëaà
kåñëa-dantaà paçyati sa
enaà hanti
"If in a dream one
sees a black man with black
teeth, that man will kill him."
The word
"tad-vidaù" here means "they who
know how to interpret dreams". These persons affirm that dreams
reveal omens of good and evil. For example a dream of riding on
an elephant is a good omen, and a dream of riding on a donkey
is an omen of misfortune. In dreams one may also receive prayers.
the Småti-çästra affirms:
ädiñïavän yathä svapne
räma-rakñäm imäà haraù
tathä likhitavän prätaù
prabuddho
buddha-kauçikaù
"Then Lord
Çiva appeared in a dream and taught him
the Räma-rakñä prayer. Waking up in the morning,
Buddha Kauçika
at once wrote it down."
Therefore, because in
dreams one sometimes receives omens,
prayers, medicines, and other things, and becauses sometimes a
person will actually appear in a dream, therefore sometimes
dreams are as real as what is seen in the waking state. That is
the conclusion of Çruti-çästra.
Here someone may object:
Is it not true that after waking up
a person becomes convinced that what he saw in a dream was false.
This proves that all dreams are unreal.
In the following words the
author of the sütras answers this
objection.
Sütra 5
paräbhidhyänät tu tirohitaà tato hy asya
bandha-viparyayau
para - of ther Supreme
Personality of Godhead;
abhidhyänät - by the will; tu - indeed; tirohitaà -
withdrawn;
tato - from Him; hi - indeed; asya - of him; bandha - bondage;
viparyayau - release.
By the will of the Supreme
Personality of Godhead it is
withdrawn. Indeed, bondage and liberation also come from Him.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Because they are created
by the will of the Supreme
Personality of Godhead, chariots and other things seen in a dream
are not unreal. They are not like the illusion of silver seen on
a seashell. the Supreme Personality of Godhead is the cause of
bondage and liberation for the individual spirit soul. this is
described in Çvetäçvatara Upaniñad (6.16):
saàsära-mokña-sthiti-bandha-hetuù
"the Supreme
Personality of Godhead is the master of
this cosmic manifestation in regard to bondage to the conditional
state of material existence and liberation from that bondage."*
the Lord brings liberation
from the bondage of repeated birth and death.Therefore it is not surprising
that He has the
power to bring dreams to their end. That is the meaning.
Therefore it should be understood that dreams are manifested by
Him and withdrawn by Him also. In the Kürma Puräëa it
is said:
svapnädi-buddhi-kartä ca
tiraskartä sa eva tu
tad-icchayä yato hy asya
bandha-mokñau
pratiñïhitau
"The Supreme Lord
creates and ends dreams and other
states of being. By His will both bondage and liberation are
manifested."
Therefore, because they
are created by the Supreme
Personality of Godhead, dreams are real.
Adhikaraëa 3
The Supreme Personality of Godhead Creates the Waking State
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now will be explained that
the Supreme Personality of
Godhead is the creator of the waking state also. In the Kaïha
Upaniñad (2.1.4) it is said:
svapnäntaà jägaritäntaà
cobhau
yenänupaçyati
mahäntam vibhum ätmänaà
matvä dhéro na
çocati
"Aware that the
all-powerful Supreme Person creates
all that is seen in both waking and dreaming states, a wise man never
laments."
Saàçaya
(doubt): Does the Supreme Personality of Godhead
create the waking condition of the individual spirit souls, or
not?
Pürvapakña
(the opponent speaks): The waking state is not
created by the Supreme Personality of Godhead, for it is seen
that the waking state is under the control of time and other
factors.
Siddhänta
(conclusion): In the following words the author of
the sütras gives His conclusion.
Sütra 6
deha-yogäd vä so 'pi
deha - of the body;
yogäd - from contact; vä - or; so - that;
api - even.
That also from contact
with the body.
Purport by Çréla Baladeva
Vidyäbhüñaëa
As explained in Kaïha
Upaniñad 2.1.4, the waking state,
qwhich occurs when the soul is in contact with the body, is
manifested from the Supreme Personality of Godhead. This is so
because time and the other factors are only inert matter. The
word "api" (also) in this sütra hints that the state of
dreamless sleep and fainting are also created by the Supreme
Personality of Godhead. This is so because the
Çruti-çästra
affirms that the Supreme Personality of Godhead is creator of
everything.
Adhikaraëa 4
The Supreme Personality of Godhead Is the Creator of Dreamless
Sleep
Introduction by Çréla Baladeva
Vidyäbhüñaëa
Now the condition of
dreamless sleep will be considered.
The Çruti-çästra describes the state of dreamless
sleep in the
following passages. In the Chändogya Upaniñad (8.6.3) it
is
said:
äsu tadä näòéñu supto bhavati
"Entering the
näòés, the soul sleeps."
In the
Båhad-äraëyaka Upaniñad (2.1.19) it is said:
täbhiù praty avasåpya puré-tati çete
"Entering the
membrane surrounding the heart, the
soul sleeps."
In the
Båhad-äraëyaka Upaniñad (2.1.17) it is said:
ya eño 'ntar hådaya äkäças tasmin
çete
"Entering the sky of
the heart, the soul sleeps."
Many other like verses may
also be quoted. The "sky
in the heart" here is the Supreme Personality of Godhead. In this
way the Çruti-çästra explains that dreamless sleep
is manifested
when the soul enters the näòés, the membrane
surrounding the
heart, and the Supreme Personality of Godhead.
Saàçaya
(doubt): Does the soul enter any one of these three
places, or does the soul enter all of them?
Pürvapakña
(the opponent speaks): The soul may enter any one
of these places. This is so because these three places are
equally able to be the place where the soul sleeps. The Nyäya-
çästra explains:
tulyärthas tu vikalperan
"A list of things
equally suitable for a certain
thing indicates the option of choosing from them."
Siddhänta
(conclusion): In the following words the author of
the sütras gives His conclusion.
Sütra 7
tad-abhävo näòéñu tac chruter
ätmani ca
tad - of that; abhävo
- the absence; näòéñu - in the nadis;
tat - that; çruter - from Çruti-çästra;
ätmani - in the Supreme
Personality of Godhead; ca - also.
Its absence occurs in the
näòés and the Supreme Personality
of Godhead. This is so because of the Çruti-çästra.
Purport by Çréla Baladeva
Vidyäbhüñaëa
The word "ca"
(and) here hints the inclusion of the
membrane surrounding the heart. The word "tad-abhäva"
(its absence) means "the absence of wakefulness and
dream". Thus it means "the state of dreamless sleep".
Dreamless sleep occurs in the näòés, the membrane
surrounding the
heart, and the Supreme Personality of Godhead collectively. Why
is that? The sütra explains: "tac chruteù" (This
is so
because of the Çruti-çästra). Thus the
Çruti-çästra declares that
they are all, taken collectively, the place of dreamless sleep.
The idea that there is an option here, and that to perform the
activity
of deep sleep the soul chooses one of these places, is an idea
that contradicts the statements of Çruti-çästra. In
the
scriptures' description of dreamless sleep, it is seen that the
näòés and präëas are described together.
In the Kauçétaki
Upaniñad (4.19) it is said:
täsu tadä bhavati. yadä suptaù svapnaà na
kaëcana paçyaty
athäsmin präëa evaikadhä bhavati.
"Then the soul enters
the näòés. When sleeping, the
soul does not see any dream. Then the soul become one with the
präëas."
The explanation that the
soul has an option of one of these
three places does not apply here, for if that option were to
apply, then these three places would have to be equally suitable
for the action of dreamless sleep, but the truth is they are not.
What occurs is the soul passes through the door of the
näòés,
enters the palace of the membrane surrounding the heart, and
sleeps on the bed of the Supreme Personality of Godhead. In this
way all three places are involved in the activity of dreamless
sleep, but the Supreme Personality of Godhead is the actual place
where dreamless sleep occurs. the word "purétat" here
means "the membrane surrounding the lotus of the heart".
Sütra 8
ataù prabodho 'smät
ataù - therefore;
prabodho - waking; asmät - from Him.
Therefore the waking state
is from Him.
Purport by Çréla Baladeva
Vidyäbhüñaëa
Because the Supreme
Personality of Godhead is the actual
place where dreamless sleep occurs and the näòés
and other things
mentioned here are merely doors through which the soul passes in
order to rest on the Supreme Personality of Godhead, therefore
the waking soul rises from the bed of the Supreme Personality of
Godhead. In the Chändogya Upaniñad it is said:
satas cägatya na viduù sata ägacchamahe
"We had departed from
the Supreme Personality of
Godhead, although we could not understand that we had departed
from the Supreme Personality of Godhead."
In this way the idea that
sometimes the soul sleeps in the
naòés, sometimes in the membrane surrounding the heart,
and
sometimes in the Supreme Personality of Godhead, is disproved. It
is not like that. Therefore the soul sleeps on the bed of the
Supreme Personality of Godhead.