"Manu said, 'As in a dream this manifest (body) lies (inactive) and the
enlivening spirit in its subtile form, detaching itself from the former,
walks forth after the same manner, in the state called deep slumber (or
death), the subtile form with all the senses becomes inactive and the
Understanding, detached from it remains awake. The same is the case with
Existence and Non-Existence.Tamas is another name for Rahu. The first line, therefore, refers to the manner in which an eclipse occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit. As when quantity of water is clear,
images reflected in it can be seen by the eye, after the same manner, if
the senses be unperturbed, the Soul is capable of being viewed by the
understanding. If, however, the quantity of water gets stirred, the
person standing by it can no longer see those images. Similarly, if the
senses become perturbed, the Soul can no longer be seen by the
understanding. Ignorance begets Delusion. Delusion affects the mind. When
the mind becomes vitiated, the five senses which have the mind for their
refuge become vitiated also. Surcharged with Ignorance, and sunk in the
mire of worldly objects, one cannot enjoy the sweets of contentment or
tranquillity. The Soul (thus circumstanced), undetached from its good and
evil acts, returns repeatedly unto the objects of the world, in
consequence of sin one's thirst is never slaked. One's thirst is slaked
only when one's sin is destroyed. In consequence of attachment to worldly
objects, which has a tendency to perpetuate itself, one wishes for things
other than those for which one should wish, and accordingly fails to
attain to the Supreme.This is a very difficult verse and the distinction involved in it are difficult to catch. Of course, I follow the commentator in rendering it. What is said here is that in a dream, Vyakta (manifest body) lies inactive, while the Chetanam (the subtile form) walks forth. In the state called Sushupti (deep slumber which is like death) the indriyasamyuktam (the subtile form) is abandoned, and Jnanam (the Understanding), detached from the former, remains. After this manner, abhava (non-existence, i.e., Emancipation) results from destruction of bhavah or existence as subject to its known conditions of dependence on time, manner of apprehension, etc., for Emancipation is absorption into the Supreme Soul which is independent of all the said conditions. The commentator explains that these observations become necessary to show that Emancipation is possible. In the previous section the speaker drew repeated illustrations for showing that the soul, to be manifest, depended on the body. The hearer is, therefore, cautioned against the impression that the soul's dependence on the body is of such an indissoluble kind that it is incapable of detachment from the body, which of course, is necessary for Emancipation or absorption into the Supreme Soul. From the destruction of all sinful deeds,
knowledge arises in men. Upon the appearance of Knowledge, one beholds
one's Soul in one's understanding even as one sees one's own reflection
in a polished mirror. One obtains misery in consequence of one's senses
being unrestrained. One obtains happiness in consequence of one's senses
being restrained. Therefore, one should restrain one's mind by
self-effort from objects apprehended by the senses.Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a reference to the principal attribute connected by it. Above the senses
is the mind; above the mind is the understanding; above the understanding
is the Soul; above the Soul is the Supreme or Great. From the Unmanifest
hath sprung the Soul; from the Soul hath sprung the Understanding; from
the Understanding hath sprung the Mind. When the Mind becomes associated
with the senses, then it apprehends sound and the other objects of the
senses. He who casts off those objects, as also all that are manifest, he
who liberates himself from all things that arise from primordial matter,
being so freed, enjoys immortality.Indriaih rupyante or nirupyante, hence Indriyarupani. The Sun rising diffuses his
rays. When he sets, he withdraws unto himself those very rays that were
diffused by him. After the same manner, the Soul, entering the body,
obtains the fivefold objects of the senses by diffusing over them his
rays represented by the senses. When, however, he turns back, he is said
to set by withdrawing those rays unto himself.The objects to be abandoned are those which the senses apprehend and those which belong to primordial matter. Those last, as distinguished from the former, are, of course, all the linga or subtile forms or existents which are made up of the tanmatras of the grosser elements. Repeatedly led along
the path that is created by acts, he obtains the fruits of his acts in
consequence of his having followed the practice of acts.Or, regains his real nature. Desire for
the objects of the senses keeps away from a person who does not indulge
in such desire. The very principle of desire, however, leaves him who has
beheld his soul, which, of course, is entirely free from desire.I adopt the Bombay reading aptavan instead of the Bengal reading atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or practice in which there is pravritti and not nivritti or abstention.
When the Understanding, freed from attachment to the objects of the
senses, becomes fixed in the mind, then does one succeed in attaining to
Brahma, for it is there that the mind with the understanding withdrawn
into it can possibly be extinguished. Brahma is not an object of touch,
or of hearing, or of taste, or of sight, or of smell, or of any deductive
inference from the Known. Only the Understanding (when withdrawn from
everything else) can attain to it. All objects that the mind apprehends
through 'the senses are capable of being withdrawn into the mind; the
mind can be withdrawn into the understanding; the Understanding can be
withdrawn into the Soul, and the Soul into the Supreme.The sense is this: by abstaining from the objects of the senses one may conquer one's desire for them. But one does not succeed by that method alone in totally freeing oneself from the very principle of desire. It is not till one succeeds in beholding one's soul that one's principle of desire itself becomes suppressed. The senses
cannot contribute to the success of the mind. The mind cannot apprehend
the Understanding. The Understanding cannot apprehend the manifested
Soul. The Soul, however, which is subtile, beholds those all.'"