Introduction : 11 The Contents of Gandapada-Karika xiit Prakarana II can It is admitted by all that the objects seen in dream are false, because they are seen within the limited space of the body and within a very short time. One sees mountains and rivers and goes to distant lands, even though one's body is lying motionless on the bed. Again, the सप्रयोजनता ( the ability to serve a purpose ) of objects in the dream is vitiated in the waking state. One who has enjoyed a full meal in the dream feels still hungry when he wakes up. Objects seen in the waking state have similarly their सप्रयोजनता vitiated in the dream state. So, there is no reason to suppose that they are in any way different from the objects in the dream. An object which is सत्य must retain its state under all circumstances and can never change its nature. Again, the truth of the dictum whatever is not there before and is not there in the end, must not be existing in the present as well' is self-evident. Judged in the light of this dictum, objects experienced both in the waking and the dream states are false and be spoken of as being only imagined. This means that the Paramātman himself by his Māyā imagines himself as Jiva or individual soul who in turn creates a world of his own for himself. Nothing is really originated. The objects in the dream are real only to the dreamer; the objects in the waking state are likewise real to the person who has experienced them. Objects in the dream are Cittakāla (lasting as long as the mind imagines them ), objects in the waking state are Dvayakāla (imagined by the mind and also related to the external objects which are also imagined ); but both are equally false. Objects in the waking state require, in addition, the use of sense-organs for being perceived, but that does not make them real. Just as, in darkness, one superimposes the snake upon the rope, people superimpose upon the Paramātman all kinds of ideas, shapes and forms. There is naturally no limit to one's imagination; different people (as long as they have not secured the right knowledge ) indulge in the pastime of describing the Paramātman in various ways. Thus the Atman is taken to be ( 1 ) Praņa, ( 2 ) Elements, ( 3 ) Guņas, ( 4 ) Tattvas, ( ) Pada, ( 6 ) Objects of sense, (7) Worlds, ( 8 ) Gods, (9) Vedas, (10) Sacrifices, ( 11 ) Enjoyer, ( 12 ) Object of enjoyment, (12) Subtle, (13) Gross, ( 14 ) Possessed of form, ( 15 ) Form-less, (16)
