[1] The wise declare the unreality of all objects seen in a dream because they are located inside a person and because they are covered up there. [2] And because of the shortness of time, it is not possible for a dreamer to go out of the body and see the places one has gone to in a dream. In addition, when one awakens one does not find oneself in the place seen in the dream. [3] This reasoning comports with the nonexistence declared in scripture of such things as chariots perceived in dreams. Thus, the wise say that the unreality of objects experienced in dreams is established by that.
[4] The diverse objects in dreams are known from their location in the dream state. (But the nature of objects experienced) is the same in the waking state as it is for objects in dreams; objects in dreams only differ in that the dream objects are covered up within the person. Thus, objects experienced in the waking state are unreal for the same reason stated above concerning dream objects. [5] The wise say that the waking and dream states are the same because of the similarity of objects (perceived in both states) based on the grounds already mentioned.
[6] What does not exist in the beginning or in the end is also nonexistent in the present. Thus, the sense-objects that we perceive are like the illusions we perceive. Nevertheless, they are regarded (by dualists) as real. [7] The claim that objects in the waking state are real because they serve a purpose is contradicted by dreams (where illusory objects also serve purposes). Thus, because they have a beginning and an end, they most certainly must be regarded as illusory.
[8] Perceiving unusual things in a dream is the norm for a dreamer, just as it is for one dwelling in a heaven. The dreamer perceives those things there in the dream, just as one who is well-instructed here sees those things here.
[9] Even in the dream state, what is imagined inwardly by the mind is regarded by the dreamer as unreal while what is grasped outwardly by the mind in the dream is regarded as real by the dreamer. (That is, dreamers make a distinction between unreal objects they imagine in the dream and real objects in the external world they see in the dream). But both are seen to be erroneous (upon awakening). [10] So too, in the waking state what is imagined inwardly by the mind is regarded by the experiencer as unreal while what is grasped outwardly by the mind is regarded as real. But both should rightly be held to be unreal (as is seen to be the case upon enlightenment).
The Nature of Perceived Objects
[11] Objection: If the diverse objects seen in both the dream and waking states are erroneous (i.e., illusory), who is the one who makes the wrong interpretation of these things? Who imagines them?
[12] Reply: The radiant Self imagines itself by means of itself through its creative illusory power. It is it alone who cognizes all objects. This is the conclusion of Vedanta (i.e., the Upanishads). [13] The Self imagines the diverse objects of the world. With its mind focused outwardly, it establishes what is already in its mind. In this way does the powerful one imagine various conceptions.
[14] Things that are cognized inwardly apparently exist in private time (as long as the thought of them exists). Things that are cognized outwardly in dualistic time (i.e., publically) also apparently exist. But all are only mere imaginations. There is no differentiation between them due to any other cause. [15] Again, both those things that are within the mind alone and are unmanifested and those things that are manifested outwardly as objective objects are all only imagined (and are equally unreal); the distinction between them lies only in the different organs used to cognize them.
[16] First the Self imagined the phenomenal individual person. Next it imagined various external and internal objects. As is one’s knowledge, so is one’s memory. [17] Just as a rope that is not clearly ascertained at dusk is imagined to be such things a snake or a line of water, so likewise the Self is imagined as various objects (due to ignorance). [18] When the rope is fully ascertained, all illusions cease, and the conviction arises that it is nothing but the one rope. So too with the full ascertainment of the Self.
Illusory Conceptions of the Self
[4] The diverse objects in dreams are known from their location in the dream state. (But the nature of objects experienced) is the same in the waking state as it is for objects in dreams; objects in dreams only differ in that the dream objects are covered up within the person. Thus, objects experienced in the waking state are unreal for the same reason stated above concerning dream objects. [5] The wise say that the waking and dream states are the same because of the similarity of objects (perceived in both states) based on the grounds already mentioned.
[6] What does not exist in the beginning or in the end is also nonexistent in the present. Thus, the sense-objects that we perceive are like the illusions we perceive. Nevertheless, they are regarded (by dualists) as real. [7] The claim that objects in the waking state are real because they serve a purpose is contradicted by dreams (where illusory objects also serve purposes). Thus, because they have a beginning and an end, they most certainly must be regarded as illusory.
[8] Perceiving unusual things in a dream is the norm for a dreamer, just as it is for one dwelling in a heaven. The dreamer perceives those things there in the dream, just as one who is well-instructed here sees those things here.
[9] Even in the dream state, what is imagined inwardly by the mind is regarded by the dreamer as unreal while what is grasped outwardly by the mind in the dream is regarded as real by the dreamer. (That is, dreamers make a distinction between unreal objects they imagine in the dream and real objects in the external world they see in the dream). But both are seen to be erroneous (upon awakening). [10] So too, in the waking state what is imagined inwardly by the mind is regarded by the experiencer as unreal while what is grasped outwardly by the mind is regarded as real. But both should rightly be held to be unreal (as is seen to be the case upon enlightenment).
The Nature of Perceived Objects
[11] Objection: If the diverse objects seen in both the dream and waking states are erroneous (i.e., illusory), who is the one who makes the wrong interpretation of these things? Who imagines them?
[12] Reply: The radiant Self imagines itself by means of itself through its creative illusory power. It is it alone who cognizes all objects. This is the conclusion of Vedanta (i.e., the Upanishads). [13] The Self imagines the diverse objects of the world. With its mind focused outwardly, it establishes what is already in its mind. In this way does the powerful one imagine various conceptions.
[14] Things that are cognized inwardly apparently exist in private time (as long as the thought of them exists). Things that are cognized outwardly in dualistic time (i.e., publically) also apparently exist. But all are only mere imaginations. There is no differentiation between them due to any other cause. [15] Again, both those things that are within the mind alone and are unmanifested and those things that are manifested outwardly as objective objects are all only imagined (and are equally unreal); the distinction between them lies only in the different organs used to cognize them.
[16] First the Self imagined the phenomenal individual person. Next it imagined various external and internal objects. As is one’s knowledge, so is one’s memory. [17] Just as a rope that is not clearly ascertained at dusk is imagined to be such things a snake or a line of water, so likewise the Self is imagined as various objects (due to ignorance). [18] When the rope is fully ascertained, all illusions cease, and the conviction arises that it is nothing but the one rope. So too with the full ascertainment of the Self.
Illusory Conceptions of the Self
[26] The Samkhyas say that Reality is constituted by twenty-five categories; Patanjali of the Yoga Sutras says twenty-six; others say thirty-one; others say the categories are innumerable. [27] Those who know only how to please people call the Self “people.” Those who know the four stages of life call the Self “the stages.” Grammarians call the Self “the male, female, and neuter.” Others know it as the “higher” and “lower” Brahman. [28] Those who know the creation of the phenomenal universe call the Self “creation.” Those who know the dissolution of the universe call the Self “the dissolution.” Those who know the preservation of the universe call the Self “the preservation.”
[29] One cognizes only the object presented to him (by a teacher as the true cause of the universe); and the Self, having taken the form of that object, protects him. Possessed by that object, he realizes it (as the Self). [30] The Self, although it is not separate from these objects, is imagined as separate. One who knows thus imagines without hesitation according to what is real.
The Nature of Reality
[31] Just as dreams, illusions, and the city of the Gandharvas in the sky are seen (to be unreal), so is this entire universe seen by the wise who are well-versed in Vedanta. [32] There is no birth or dissolution, no bondage, no one practicing spiritual disciplines, no one seeking liberation, and no one liberated. This is the highest truth. [33] This Self is imagined by the nondual Self itself to be only the unreal objects that are perceived to exist. These objects (are imagined) to exist (as real) only by the nondual Self. Thus, nonduality is the most auspicious. [34] The diversity of this world does not exist as real either by the nature of the Self or by theworld’s own nature. Nothing whatsoever is separate or nonseparate. This the knowers of Reality know. [35] The sages, who are free of desire, fear, and anger and who are well-versed in the meaning of the Vedas, realized the Self to be without imagination, free of multiple projected independent realities, and nondual.
[36] Having thus known the Self, one therefore should fix his attention on nonduality. Having realized nonduality, one shouldroam this world with apathy. [37] Such a knower should be free from praise and salutations and is free from participating in the funeral rites prescribed to propitiate one’s deceased ancestors. He should become an ascetic with no fixed home but his body and the Self, and he should be satisfied with what comes to him by chance. [38] Having seen Reality both inwardly and outwardly, he becomes Reality; and delighting in it, he should not deviate from Reality.