The waking consciousness also, which is found in connection with the body, is from the Lord. — 325.

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is also created by Brahman

Now the author describes that the waking consciousness is also caused by the Lord and by no one else. In the Katha Upanishad (IV., 4) we road:

The wise, when he knows that that by which he perceives the state of the dreamless sleep (Sushupti), and the dream state is the Great Omnipresent Self, grieves no more.

Doubt: here arises the doubt: Is the waking state of the Jiva caused by the Supreme Lord or not?

Purvapaksha: The waking consciousness is not caused by the Lord, because we see it dependent on time and the rest.

Siddhanta: The waking state is also caused by the Lord, as is shown in the next Sutra.

SUTRA III. 2. 6.

देहयोगाद्वासोऽपि॥३.२.६॥

dehayogādvāso’pi ..3.2.6..

…. Deha-yogat, from the connection with the body, the waking state. … Va, or. … Sah, (that withdrawing or hiding of the dream). … Api, even.

COMMENTARY

The waking consciousness, which is experienced by the soul when it is in connection with the body, is also from the Supreme Lord as is mentioned in the above text of the Katha Upanishad, and which properly translated runs as follows:

The wise, when he knows that that by which he perceives all objects in sleep or in waking, is the Great Omnipresent Self, grieves no more.

The time and the rest being inert, cannot produce anything. The word «Api» or «also» of the Sutra indicates that the states of consciousness known as deep sleep (Sushupti) and swoon, (Murchchha) are also created by the Lord. For the texts repeatedly declare that to I lira belong the all-creative power.

Adhikarana IV — The state of deep sleep is caused also by God

Now is being considered the question, what is the place, abiding in which, the soul experiences deep sleep? The following are the Shruti texts relating to deep sleep (Sushupti). One declares that deep sleep is felt when the soul is in the Nadis, the other, when the soul is in the pericardium, and the third when it is in Brahman. These three texts are given below.

In the Chhandogya (VIII., 6. 3.) we find:

This being so, when this Jiva sleeps, being at prefect rest and all senses withdrawn (experiencing the joy of his essential nature) and dreams no dream, then he enters (into the Lord dwelling in) these vessels and there no evil one can touch him, because he is protected by the light of the Lord.

In the Brihadaranyaka Upanishad (II., 1, 19.) we read:

Next when he is in profound sleep, and knows nothing, there are the seventy-two thousand arteries called Hita; which from the heart spread through the body. Through them he moves forth, and rests in the surrounding body. And as a young man, or a great king or a great Brahmana, having reached the summit of happiness, might rest, so does he then rest.

In the same (II., 1. 17.) we find:

Ajatasatru said: When this man was thus asleep, then the intelligent person (Purusha). having through the intelligence of the senses (Pranas) absorbed within himself all intelligence, lies in the ether, which is in the heart. When he takes in these different kinds of intelligence, then it is said that the man sleeps. Then the breath is kept in, the mind is kept in.

There are many other verses like these. In the above verse the word Akasha means Brahman. From the above three texts we find, that the soul enjoys deep sleep when it is in those three places, namely, in the Nadis (arteries), in Puritat (pericardium), or in Brahman.

Doubt: Now arises the doubt: Are these three abiding places of the soul to be taken distributively or collectively?

Purvapaksha: The Purvapaksha says they are to be taken distributively. For when words of equal force are employed in a sentence and there is no mutual dependence between them, then the passages should be construed as stating an option. In other words, Sushupti is experienced when the soul is in any one of tlio.se three places.

Siddhanta: Sushupti is experienced by the soul abiding simultaneously in all those three places, as is shown in the next Sutra.

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