वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 3. 2. 7. ADH. 2] VEDĀNTA-KAUSTUBHA 517 Vedānta-kaustubha Thus, it has been demonstrated that the dream-objects are not created by the dreamers themselves, and that they are transitory. This has considerably promoted the growth of right discrimination and dispassion After that, now for further promot- ing the growth of those very same things, the place of deep sleep is being considered It is declared by scripture that deep sleep takes place in the veins : “Then when he is sound asleep, composed, placid, he knows no dream, then he comes to fall asleep in these veins” (Chānd 8 6.3). Another scriptural text declares that deep sleep takes place in the pericardium · “Now when he comes to fall into a profound sleep, then he does not know anything whatsoever, then—there are seventy-two thousand veils called ‘Hitā’ which lead from the heart to the pericardium— having crept out through them, he lies in the pericardium” (Brh. 3.19 1) Again, a third text declares that deep sleep takes place in Brahman also: “That which is the ether within the heart, in that he lies” (Brh 4 4.22), “When this person sleeps, as we say, then, my dear, he comes to be united with the Existent” (Chānd 6.8.1), “Embraced by the intelligent soul, he knows nothing that is outside, nothing that is inside” (Brh 4.3 21) and so on Here the doubt is as to whether the soul sleeps in any of these three places, or whether all of them together constitute its place of sleep. The prima facie view is: The soul can sleep in any one of these three places, but can never sleep simultaneously in all three of them. So, the soul sleeps in any of these three We reply. “The absence of that”, i e the absence of dream, viz. deep sleep, takes place “in the veins”, “in the soul,” i.e. in Brahman, denoted by the term ‘ether’, and in the pericardium as implied by the term “and” (in the sūtra)—i e in a particular place intermediate between the vein and Brahman. The sense is that the vein, the peri- cardium and Brahman conjointly constitute the place of deep sleep and not separately. Why ? “On account of the scriptural text to that effect,” i.e. on account of the scriptural declaration that the vein, the pericardium and Brahman are the place of deep sleep conjointly. Of these three, again, the vein and the pericardium are but of a secondary importance,—they are like a palace and a bedstead respectively. But the Highest Self alone is of primary