parābhidhyānāttu tirohitaṃ tato hyasya bandhaviparyayau ..3.2.5..

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SUTRA III. 2. 5.

पराभिध्यानात्तु तिरोहितं ततो ह्यस्य बन्धविपर्ययौ॥३.२.५॥

parābhidhyānāttu tirohitaṃ tato hyasya bandhaviparyayau ..3.2.5..

… Para, of the Lord, of the highest, …, Abhidhyanat, by the will. … Tu, only, … Tirohitam, is withdrawn or hidden, … Tatah, from that (Lord), … Hi, for. … Asya, of this (Jiva). Bandha-viparyayau, bondage and release.

5. The dream consciousness is sublated by the will of the Supreme Lord alone, because from Him proceed the bondage and release of the Soul. — 324

COMMENTARY

From the meditation or formative will of the Supreme Lord, proceeds the vanishin of the dream objects, like chariots, etc. The dream is not unreal, like the illusion of silver in the shell. This is so, because the Supreme Lord is the cause of the bondage ‘and release of the soul, as says the Shruti (Shvetashvatara., VI., 16):

He makes all, He knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man, the Lord of the three qualities, the cause of bondage, the existence and the liberation of the world.

He who can cause the bondage and release of the soul, can easily bring about the dream and its withdrawal for the soul. There is nothing wonderful in it. Therefore, it must be understood, that the manifestation and withdrawal of the dream-world is also from that Lord. The same idea is expressed in the following verse of the Kurma Purana:

It is He (the Lord) that makes the soul perceive the dream creation, etc., and He it is who hides them from his view; for on His will, the bondage and release of this soul depend.

Therefore, the dream creation is real and is of the Lord.

Adhikarana III — The state of wakefulness

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