Vaitathya Prakarana (Unreality)

2.1

The wise declare the unreality of all objects in a dream because they are located within (the body) and (also) because they are confined within a limited space.

2.2

Since the period is short, one does not go to the place and see. Also, every dreamer, when awakened, does not exist in that place (of dream).

2.3

The non-existence of the chariot etc., (seen in dream) is heard of (in the sruti) from the point of view of reasoning. The knowers of Brahman say that the unreality thus arrived at (through reasoning) is revealed (by the sruti) in the context of dream.

2.4

There is the unreality of the objects even in the waking state. Just as they are unreal in dream, so also are they unreal in the waking state. the objects (in dream) differ owing to the location within the body owing to the spatial limitation.

2.5

The wise say that the states of waking and dream are same, in view of the similarity of the objects (seen in both the states), and in view of the well-known ground of inference.

2.6

That which is non-existent in the beginning, and at the end is definitely so in the present (i.e., in the middle). The objects, though they bear the mark of the unreal, appear as though real.

2.7

Their utility is opposed in dream. therefore, on the ground of having a beginning, and an end, they are regarded as definitely unreal.

2.8

(To see) unusual things (in dream) is indeed an attribute of the dreamer just as it is in the case of those who dwell in heaven. These he perceives by going there, even as one, well instructed, does in this world.

2.9

Even in dream what is imagined by the mind (chitta) within is unreal, while what is grasped outside by the mind is real. But both these are seen to be unreal.

2.10

Even in the waking state what is imagined by the mind within is unreal, while what is grasped by the mind outside is real. It is reasonable to hold both these to be unreal.

2.11

If the objects of both the states be unreal, who comprehends all these, and who again imagines them?

2.12

The self-luminous Self, by Its own Maya imagines Itself by Itself, and It alone cognizes all objects. This is a settled fact of the Vedanta-texts.

2.13

The Lord imagined in diverse forms the worldly objects existing in the mind. With the mind turned outward, He imagines diversely permanent objects (as also impermanent things). Thus the Lord imagines.

2.14

Things that exist within as long as the thought lasts, and things that are external and conform to two points of time, are all imaginations alone. The distinction (between them) is caused by nothing else.

2.15

The objects that seem to be un-manifested within the mind, and those that seem to be manifested without, are all mere imaginations, their distinction being the difference in the sense-organs.

2.16

First of all, He imagines the Jiva (individual soul), and then (He imagines) various objects, external and internal. As is (a man's) knowledge, so is (his) memory of it.

2.17

Just as a rope, the nature of which is not known in the dark, is imagined to be things such as a snake, a water line, etc., so too is the Self imagined (as various things).

2.18

As when the (real nature of the) rope is known, the illusion ceases, and the rope alone remains in its non-dual nature, so too is the ascertainment of the Self.

2.19

(The Self) is imagined as infinite objects like prana etc. This is the Maya of the luminous One by which It itself is deluded, (as it where).

2.20

The knowers of Prana hold Prana (to be the cause of the world), which the knowers of the elements regard the elements (to be the cause). Qualities (are the cause), say the knowers of quality, whereas the knowers of category consider categories (to be so).

2.21

The knowers of the quarters (such as Visva) hold the quarters (to be the cause), while the knowers of sensory objects regard sensory objects (to be the cause). the worlds (are real), say the knowers of the worlds, and the knowers of the gods consider the gods (to be so).

2.22

Those well-versed in the Vedic lore hold the Vedas (to be real), while the sacrificers subscribe it to the sacrifices. Those who know the enjoyer hold the enjoyer (to be real), whereas those familiar with the enjoyable things think of them (to be real).

2.23

Subtlety (is real), say those who know the subtlety, while those familiar with the gross regard it to be so. (Reality is) possessed of a form, say the worshippers of God with form, while the worshippers of the formless (hold the reality) to be formless.

2.24

The astrologers hold time (to be real), while the knowers of directions consider directions (to be so). Those stiff in debate affirm that disputations (lead to the reality), whereas those who aspire after the worlds consider them (to be real).

2.25

The knowers of the mind hold it (to be the Self), while the knowers of the intellect regard it (to be so). The knowers of the heart ascribe (reality to it), whereas it is attributed to virtue and vice by those who know them.

2.26

Some say that twenty-five categories (constitute the reality), whereas others speak of twenty-six. Again, some say that thirty-one categories (constitute it), yet some others hold that they are infinite.

2.27

Those who know the people (and their pleasures) find reality in pleasures. Those who are familiar with the stages of life regard them (as real). The grammarians (ascribe reality) to the words in the masculine, feminine and neuter genders, whereas others (know reality) to be the higher and lower (brahman).

2.28

Those who know all about creation (say that reality consists in) creation. (Reality lies) in dissolution, say those who know it, while those who know about subsistence (hold it to be the reality). All these ideas are always imagined on the Self.

2.29

He to whom (a teacher) might show an object sees that alone (as the reality). That object, too, becoming one with him, protects him. That state of being engrossed culminates in his self-identity with the object shown.

2.30

By these things that are non-separate (from the Self), this Self is manifested as though separate. He who knows this truly comprehends (the meaning of the Vedas) without entertaining any doubt.

2.31

Just as dream and magic, as well as a city in the sky, are seen (to be unreal), so too, is this universe seen (to be unreal) from the Vedanta-texts by the wise.

2.32

There is no dissolution, no origination, none in bondage, none possessed of the means of liberation, none desirous of liberation, none liberated. This is the ultimate truth.

2.33

This (Self) is imagined to be unreal objects, and also to be non-dual. The objects are also imagined on the non-dual (Self). therefore non-duality is auspicious.

2.34

This (world) viewed on the basis of the Self, is not different. Neither does it ever exist independent by itself nor is anything different or non-different (from the Self). Thus know the knowers of Truth.

2.35

By the sages who are free from attachment, fear and anger, and well-versed in the Vedas, is realized this Self which is beyond all imaginations, in which the phenomenal world ceases to exist and which is non-dual.

2.36

Therefore, having known it thus, one should fix one's memory on non-duality (i.e., should give undivided attention). Having attained the non-dual, one should conduct oneself as though one were a dullard.

2.37

The ascetic should be free from praise and salutation, and also from rituals. The body and the Self should be his support, and he should depend upon what chance brings.

2.38

Having perceived Truth internally, and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth.