tadabhāvo nāḍīṣu tacchruteḥ ātmani ca ..3.2.7..

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SUTRA III. 2. 7.

तदभावो नाडीषु तच्छ्रुतेः आत्मनि च॥३.२.७॥

tadabhāvo nāḍīṣu tacchruteḥ ātmani ca ..3.2.7..

Tad-abhavah, the absence of that (the stale of dreams or wakefulness). Nadishu, in the Nadis. … Tat, about it. Shruteh, from the scriptural statement. … Atmani, in the self, or in the Lord. .. Cha, and.

7. The Sushupti, which is the absence of dream and waking consciousness, takes place in the Nadis, in the Self, and in the pericardium collectively, because of the scriptural statement to that effect — 320.

COMMENTARY

By the word «and» in the Sutra, pericardium is to be included. «Tad-abhavah» menus the absence of those two, namely, the absence of wakefulness and dream. In other words, «Tad-abhavah» means the «Sushupti» or deep sleep. This deep sleep takes place collectively in the Nadis, pericardium and the Lord. Why do we say so? Because in the scriptures all these places are mentioned as the localities in which the soul enjoys deep sleep. If it was intended that they were to be taken alternatively or optionally, then there would be partial refutation of scriptural text. We find Nadis and Pranas mentioned collectively in deep sleep. In them the soul resides in deep sleep. In the Kaushitaki Upanishad (IV., 19.) we find that Prana also becomes united with the soul in deep sleep.

And Ajatasatru said to him: Where this person here slept, where he was, whence he thus came hack, is this: the articles of the heart called Hita extend from the heart of the person towards the surrounding body. Small as a hair divided a thousand times, they stand full of a thin fluid of various colours, white, black, yellow, red. In these the person is when Bleeping he sees no dream.

Then he becomes one with that Prana alone. Then speech goes to him with all names, the eye with all forms, the car with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self the Pranas (speech, etc.,) proceed, each towards its place, from the Pranas, the gods; from the gods, the worlds. And as a razor might be fitted in a razor-ease, or as fire in a fire-place, even thus this conscious self enters the self of the body to the very hairs and the nails.

Nor can we have option on the strength of the maxim quoted by the Purvapakshin, because that maxim applies where two statements are of equal force (Tulyartha). In the present case, there is no such equality of meaning. They do not serve the same purpose. It is only when several things may servo the same purpose equally, that an option is allowed. The case is here similar to the statement «entering by the door, he sleeps in the palace, on the couch». Here the three things — the door, the palace and the couch — are to be taken jointly and no option can be allowed as regards them, for they do not serve the same purpose. Similarly, the soul enters through the Nadis (which are like a door), into the palace called the pericardium, where Brahman is, and t loops in the bosom of Brahman, which may represent the couch. Thus the Nadis, pericardium, and Brahman, subserving different purposes, must be taken collectively, and not separately. Therefore, Brahman alone is the direct place, resting on which, the soul enjoys deep sleep.

The «Puritat» or pericardium is the covering which surrounds the lotus of the heart.

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