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Chapter II the जाग्रत् state, obtains in the स्वप्न as well. But this must not lead us to conclude that there is only one stare and not two. There is some difference; जाग्रत् state is different from स्वप्न the score of संवृतत्व ( being enclosed ) which is a characteristic of स्वप्न only where all objects are enclosed within the body of the dreamer. But this is not a material difference. Devadatta sitting in the open cannot surely be regarded as different from Devadatta sitting in a closed room on a rainy day! Prof. Vidhusekhara unnecessarily wants to emend संवृतत्वेन भिद्यते into संवृतत्वं न भिद्यते which he explains to mean that the state of being enclosed does not differ in waking and dream. There is no manuscript authority for such an emendation. Again, as we have shown above, the reading संवृतत्वेन भिद्यते does give a satisfactory meaning. To take part संवृतत्वेन भिद्यते as a संवृतत्वे न (वैतथ्यं) भिद्यते is equally unnecessary. Sankara tries to evolve a regular syllogism out of this Karikā, जाग्रदृश्यानां भावानां बैतथ्यम् (प्रतिज्ञा) दृश्यत्वात् (हेतु) यत् दृश्यं तत् वितथम, स्वप्नदृश्यभाववत् All this is cumbrous and confusing. (5) For all practical purposes, स्वप्न and जागरितस्थान are therefore understood by the wise to be one and the same, because both are वितथ and अन्तःस्थान. स्वप्न is also called सन्ध्यं तृतियं स्थानं (तस्य वा एतस्य पुरुषस्य द्वे एवं स्थाने भवत इद च परलोकस्थानं च सन्धयं तृतीयं स्वप्नस्थानं... Bșha. IV. 39). प्रसिद्धेनैव भेदानां ग्राह्यग्राहकत्वेन हेतुना समत्वेन (Sankara ). (6) This Kärika is repeated in the fourth Prakarana (IV.31). Things in स्वप्नand जागरित states are वितथ also on the general principle that whatever is not there from the very beginning (that is, whatever is produced or born) and is going to have an end that is, can be destroyed ) must also have the same characteristic, viz. being unreal, even in the present. The mirage ( मृगतृष्णिका) is not there before, is not going to be after, so it is unreal when it appears. Things in स्वप्न and जागरित are really possessed of the same characteristics (सदृशा) as those of वितथ entities, but they are taken to be अवितथ by the ignorant. (7) One may readily grant the वितथत्व of objects in dream, but some may not be so sure about the जागरितभाव being वितथ. Gauda. 10
