Pada 3

Introduction by Srila Baladeva Vidyabhusana vittir viraktis ca krtanjalih puro

yasyah parananda-tanor vitisthate siddhis ca seva-samayam pratiksate bhaktih paresasya punatu sa jagat

May devotion to the Supreme Personality of Godhead, devotion that is filled with transcendental bliss, devotion before whom knowledge and renunciation stand, their hands folded with respect, devotion that mystic power yearns to serve, purify the entire world.

Devotional service, by performing which one falls in love with the Supreme Personality of Godhead and attains His association, will be described in this Pada. In order to strengthen the soul's love and devotion for the Supreme Personality of Godhead, the Lord's glorious creation of dreams and other states of being, the Lord's identity with His many incarnations, His appearance as the all-pervading Supersoul, His non-identity with His worshipers, who are still one with Him in quality, His being attained only by devotional service, His appearence in both spiritual and material worlds, His transcendental blissfulness, His coming before His devotees according to the devotees' love for Him, His supremacy over all, His supreme generosity, and a great host of the Lord's other virtues and glories will also be described here. When a person desires to love, the beloved's glories must be understood. Otherwise there can be no love.

In the beginning of this Pada will be described the Lord's creation of the world in a dream. the idea that someone other than the Supreme Lord had created the material world contradicts the scriptures' statement that the Lord is the creator of everything. If the Lord is the creator of only some parts of the world, then it is not possible for the devotee to have full love for Him. For this reason now will be shown the glory of the Lord as the creator of all. .pa

Adhikarana 1

The Supreme Personality of Godhead Creates Dreams

Introduction by Srila Baladeva Vidyabhusana In the Brhad-aranyaka Upanisad (4.3.10) it is said:

na tatra ratha na ratha-yoga na panthano bhavanty atha rathan ratha-yogan pathah srjate. na tatrananda mudah pramudo bhavanty athanandan mudah pramudah srjate. na tatra vesantah puskarinyah sravantyah srjate sa hi karta.

"In that place there are neither chariots nor animals yoked to chariots. He creates the chariots and animals yoked to chariots. In that place there are neither happiness, nor pleasures, nor bliss. He creates the pleasures there. In that place there are neither streams nor ponds nor lotus flowers. He creates them. He is the creator."

Samcaya (doubt): Is the individual spirit soul or the Supersoul the creator of this dream world with chariots asnd other things?

Purvapaksa (the opponent speaks): The individual spirit soul is the creator. In Chandogya Upanisad (8.7.1) Prajapati declares that by willing the individual soul has the power to create.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 1

sandhye srstir aha hi

sandhye - in the junction; srstir - creation; aha - says; hi - indeed. Indeed, it says that in the junction there is creation. Purport by Srila Baladeva Vidyabhusana

The word "sandhya" (junction) here means {.sy 168}dream". In the Sruti-sastra it is said:

sandhyam trtiyam svapna-sthanam "The third state is sandhya, or dreaming."

Dreaming is called sandhya (junction) because it stands in the junction between wakefulness and dreamless sleep. The Supersoul creates the chariots and other things present in dreams. Why is that? The Sruti-sastra explains:

sa hi karta "He is the creator."

Thus the Sruti-sastra affirms that the chariots and other things present in dreams are created by Him. The meaning is this. To give the results of of very, very insignificant karmas, the Lord creates the chariots and other things present in dreams, things seen only by the dreaming person. The Lord, who has the inconceivable power to do anything by merely willing it be done, thus creates the things in dreams. In the Katha Upanisad (4.4) it is said:

"A wise man, aware that whatever he sees in dreams or awake is all the Supreme Personality of Godhead and His potencies, never laments."

In the liberated state the individual spirit souls also have the power to do anything by merely willing it be done, but what they create with that power is not a dream.

Sutra 2

nirmataram caike putradayas ca

nirmataram - the creator; ca - and; eke - some; putra - sons; adayas - beginning with; ca - also. Others that He is the creator. Sons and others also. Purport by Srila Baladeva Vidyabhusana

The Katha Upanisad affirms that the Supersoul creates the objects of desire seen in dreams and other situations. It says (Katha Upanisad 5.8):

ya esu suptesu jagarti kamam kamam puruso nirmimana

"Remaining awake, the Supreme Personality of Godhead creates the objects of desire seen in dreams."

Here the word "kama" refers to good sons and other blessings that the individual soul may desire. The word {.sy 168}kama" is used in this way in Katha Upanisad (1.1.25):

sarvan kaman chandatah prarthayasva "You may ask for whatever you wish."

In Katha Upanisad (1.1.23) it is said:

satayusah putra-pautran vrnisva

"You may choose many sons and grandsons that live for a hundred years."

In the Smrti-sastra it is said:

etasmad eva putro jayate. etasmad bhrata. etasmad bharya. yad enam svapnenabhihanti.

"From the Supreme Personality of Godhead a good son is born. From Him a brother appears. From Him

a wife appears. From Him these things appear in a dream."

In the next passage the author of the sutras describes the instrument the Supreme Personality of Godhead employs to create dreams.

Sutra 3

maya-matram tu kartsnyenanabhivyakta-svarupatvat

maya - the maya potency; matram - only; tu - but; kartsnyena - completely; an - not; abhivyakta - manifested; svarupatvat - because of the condition of having a form.

But it is the maya potency only, because the forms are not completely manifested.

Purport by Srila Baladeva Vidyabhusana

The Lord's inconceivable maya potency is the creator of what is seen in dreams. What is seen in dreams is not made of the five gross material elements, neither is it created by the demigod Brahma. Why is that? The sutra explains: {.sy 168}kartsnyenanabhivyakta-svarupatvat" (because the forms are not completely manifested). This means: "because they are not seen by everyone". In this way it is proved that the Supersoul is the creator of what is seen in dreams. .pa

Adhikarana 2

Not All Dreams Are Illusions

Introduction by Srila Baladeva Vidyabhusana Samcaya (doubt): Are dreams reality or illusion?

Purvapaksa (the opponent speaks): When a person wakes up he immediately knows that what he dreamed was an illusion. Therefore dreams are all illusions.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 4

sucakas ca hi sruter acaksate ca tad-vidah

sucakas - an indicator; ca - and; hi - indeed; sruter - of the Sruti- sastra; acaksate - declare; ca -and; tad - that; vidah - they who know.

It gives omens. The Sruti-sastra and the experts affirm it.

Purport by Srila Baladeva Vidyabhusana

Dreams show good and bad omens. They also reveal mantras and other things. Therefore dreams are reality. Why is it that dreams reveal these things? The sutra explains: "sruteh" (the Sruti-sastra affirms it). the Chandogya Upanisad (5.2.9) affirms:

yada karmasu kamyesu

striyam svapne 'bhipasyati samrddhim tatra janiyat tasmin svapna-nidarsane

"If, when the auspicious rites are completed, one sees a woman in a dream, he should know that the rites were successful."

In the Kausitaki-brahmana it is said:

atha svapne purusam krsnam krsna-dantam pasyati sa enam hanti

"If in a dream one sees a black man with black teeth, that man will kill him."

The word "tad-vidah" here means "they who know how to interpret dreams". These persons affirm that dreams reveal omens of good and evil. For example a dream of riding on an elephant is a

good omen, and a dream of riding on a donkey is an omen of misfortune. In dreams one may also receive prayers. the Smrti-sastra affirms:

adistavan yatha svapne

rama-raksam imam harah tatha likhitavan pratah prabuddho buddha-kausikah

"Then Lord Siva appeared in a dream and taught him the Rama-raksa prayer. Waking up in the morning, Buddha Kausika at once wrote it down."

Therefore, because in dreams one sometimes receives omens, prayers, medicines, and other things, and becauses sometimes a person will actually appear in a dream, therefore sometimes dreams are as real as what is seen in the waking state. That is the conclusion of Sruti-sastra.

Here someone may object: Is it not true that after waking up a person becomes convinced that what he saw in a dream was false. This proves that all dreams are unreal.

In the following words the author of the sutras answers this objection.

Sutra 5

parabhidhyanat tu tirohitam tato hy asya bandha-viparyayau

para - of ther Supreme Personality of Godhead; abhidhyanat - by the will; tu - indeed; tirohitam - withdrawn; tato - from Him; hi - indeed; asya - of him; bandha - bondage; viparyayau - release.

By the will of the Supreme Personality of Godhead it is withdrawn. Indeed, bondage and liberation also come from Him.

Purport by Srila Baladeva Vidyabhusana

Because they are created by the will of the Supreme Personality of Godhead, chariots and other things seen in a dream are not unreal. They are not like the illusion of silver seen on a seashell. the Supreme Personality of Godhead is the cause of bondage and liberation for the individual spirit soul. this is described in Svetasvatara Upanisad (6.16):

samsara-moksa-sthiti-bandha-hetuh

"the Supreme Personality of Godhead is the master of this cosmic manifestation in regard to bondage to the conditional state of material existence and liberation from that bondage."*

the Lord brings liberation from the bondage of repeated birth and death. Therefore it is not surprising that He has the power to bring dreams to their end. That is the meaning. Therefore it should be understood that dreams are manifested by Him and withdrawn by Him also. In the Kurma Purana it is said:

svapnadi-buddhi-karta ca tiraskarta sa eva tu tad-icchaya yato hy asya bandha-moksau pratisthitau

"The Supreme Lord creates and ends dreams and other states of being. By His will both bondage and liberation are manifested."

Therefore, because they are created by the Supreme Personality of Godhead, dreams are real. .pa

Adhikarana 3

The Supreme Personality of Godhead Creates the Waking State Introduction by Srila Baladeva Vidyabhusana

Now will be explained that the Supreme Personality of Godhead is the creator of the waking state also. In the Katha Upanisad (2.1.4) it is said:

svapnantam j agaritantam

cobhau yenanupasyati mahantam vibhum atmanam matva dhiro na socati

"Aware that the all-powerful Supreme Person creates all that is seen in both waking and dreaming states, a wise man never laments."

Samcaya (doubt): Does the Supreme Personality of Godhead create the waking condition of the individual spirit souls, or not?

Purvapaksa (the opponent speaks): The waking state is not created by the Supreme Personality of Godhead, for it is seen that the waking state is under the control of time and other factors.

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion.

Sutra 6

deha-yogad va so 'pi

deha - of the body; yogad - from contact; va - or; so - that; api - even. That also from contact with the body. Purport by Srila Baladeva Vidyabhusana

As explained in Katha Upanisad 2.1.4, the waking state, qwhich occurs when the soul is in contact with the body, is manifested from the Supreme Personality of Godhead. This is so because time and the other factors are only inert matter. The word "api" (also) in this sutra hints that the state of dreamless sleep and fainting are also created by the Supreme Personality of Godhead. This is so because the Sruti-sastra affirms that the Supreme Personality of Godhead is creator of everything. .pa

Adhikarana 4

The Supreme Personality of Godhead Is the Creator of Dreamless Sleep Introduction by Srila Baladeva Vidyabhusana

Now the condition of dreamless sleep will be considered. The Sruti-sastra describes the state of dreamless sleep in the following passages. In the Chandogya Upanisad (8.6.3) it is said:

asu tada nadisu supto bhavati "Entering the nadis, the soul sleeps."

In the Brhad-aranyaka Upanisad (2.1.19) it is said:

tabhih praty avasrpya puri-tati sete

"Entering the membrane surrounding the heart, the soul sleeps."

In the Brhad-aranyaka Upanisad (2.1.17) it is said:

ya eso 'ntar hrdaya akasas tasmin sete "Entering the sky of the heart, the soul sleeps."

Many other like verses may also be quoted. The "sky in the heart" here is the Supreme Personality of Godhead. In this way the Sruti-sastra explains that dreamless sleep is manifested when the soul enters the nadis, the membrane surrounding the heart, and the Supreme Personality of Godhead.

Samcaya (doubt): Does the soul enter any one of these three places, or does the soul enter all of

them?

Purvapaksa (the opponent speaks): The soul may enter any one of these places. This is so because these three places are equally able to be the place where the soul sleeps. The Nyaya- sastra explains:

tulyarthas tu vikalperan

"A list of things equally suitable for a certain thing indicates the option of choosing from them."

Siddhanta (conclusion): In the following words the author of the sutras gives His conclusion. Sutra 7

tad-abhavo nadisu tac chruter atmani ca

tad - of that; abhavo - the absence; nadisu - in the nadis; tat - that; sruter - from Sruti-sastra; atmani - in the Supreme Personality of Godhead; ca - also.

Its absence occurs in the nadis and the Supreme Personality of Godhead. This is so because of the Sruti-sastra.

Purport by Srila Baladeva Vidyabhusana

The word "ca" (and) here hints the inclusion of the membrane surrounding the heart. The word "tad-abhava" (its absence) means "the absence of wakefulness and dream". Thus it means "the state of

dreamless sleep". Dreamless sleep occurs in the nadis, the membrane surrounding the heart, and the Supreme Personality of Godhead collectively. Why is that? The sutra explains: "tac chruteh" (This is so because of the Sruti-sastra). Thus the Sruti-sastra declares that they are all, taken collectively, the place of dreamless sleep. The idea that there is an option here, and that to perform the activity of deep sleep the soul chooses one of these places, is an idea that contradicts the statements of Sruti-sastra. In the scriptures' description of dreamless sleep, it is seen that the nadis and pranas are described together. In the Kausitaki Upanisad (4.19) it is said:

tasu tada bhavati. yada suptah svapnam na kancana pasyaty athasmin prana evaikadha bhavati. "Then the soul enters the nadis. When sleeping, the soul does not see any dream. Then the soul become one with the pranas."

The explanation that the soul has an option of one of these three places does not apply here, for if that option were to apply, then these three places would have to be equally suitable for the action of dreamless sleep, but the truth is they are not. What occurs is the soul passes through the door of the nadis, enters the palace of the membrane surrounding the heart, and sleeps on the bed of the Supreme Personality of Godhead. In this way all three places are involved in the activity of dreamless sleep, but the Supreme Personality of Godhead is the actual place where dreamless sleep occurs. the word "puritat" here means "the membrane surrounding the lotus of the heart".