There is half entering into Brahman in a swoon; on account of this remaining as the only possible alternative.

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9. And the same Lord is the cause of all states, oh account of His being the master of all the works (or activity) and from the Smriti conforming to Shruti, from Shruti and the commandment.

Further it should not be supposed that the Lord is the cause of dream, vision, etc., only in the case of some (beings), and not of all. For He is emphatically declared to be the ruler of every detail in the soul’s activity, as in “This Lord indeed causes the soul to do what is good, etc.” (Kau. III. 8). And the Smriti conformably says, “And He is the one cause of dreams, etc., in all beings; He indeed shows them to all; He is the Supreme Lord Vishnu perfect in excellences; and so there is no other than He who is the cause of all these states.” Shruti also says, “Since He (the Lord) brings the soul into the dreaming state or wakes the sleeping, He alone is the most high, perfect in bliss.” And the commandment is, “Meditate on the Lord only as the abode and light” (Bri. III. 4. 15). (For if there should be another who is the cause of all these states, this injunction to meditate on Him would be futile.)

When falling into a swoon, the soul has a half entering into Brahman. The following is said in the Varaha Purana, “When the soul is at a distance from the Lord in the heart, he will be in the state of wastefulness; when he is nearer to Him, he is in dreams. When he has entered into the Lord, he sleeps. These three states being of such description, the state of being in a swoon has this only explanation left, that is, it is half entering into the Lord; for in this state there is the sensation of pain only continued (as observed on recovery).” Like the other three states, this too is brought about by the Lord only and from this senseless state, the soul is restored to consciousness by the same Lord. And this is said in the Kurmapurana, “He is, (let it be understood), the Supreme Lord, only from whom the state of swooning and recovery from it proceed for He is of that essence which consists of perfect bliss”.

We see that things like a jar, etc., occupying different positions are different from Brahman, and from each other, and that they are in the relation of being the support and the supported. (Similarly Vishva, Taijasa, Pragna and other manifestations) of the Lord having different places may differ from each other (and be of different grades) and related to each other as the support and the supported. To prevent such a wrong view, the Sutrakara says:

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