Chapter 148 — No One Can Say Whether Dreams Are Real or Unreal; Certainty Makes Things Real; There Is No Other Law of Dreaming
1 The hunter said, “If the sight of the world is no more than a vision in dream, then O great sage, tell me, where lies its truth or falsehood? This is a matter of great doubt and difficulty to me.”
2 The sage replied:—
That dream which rises in our consciousness under the conditions of proper place and time, and right actions and things, is true and actually happens. 3 A dream caused by the use of some gem or drug, or by effect of some mantra or amulet, actually happens, whether favorable or not to the dreamer. 4 When a man’s earnest desire presents itself in the shape of a dream before his mental sight, it comes to happen by accident, by the law of chance. 5 Whatever we believe with certainty in our consciousness, the same is sure as fate. We are sure to see and become the same.
6 Certainty removes uncertainty. If anyone reaches certainty, uncertainty falls down absolutely. 7 No object is ever situated inside or outside of anybody. Only consciousness assumes the various forms of worldly things and remains in the same state as it knows itself to be. 8 The certainty arrived at by evidence of the scriptures, that phenomena are like appearances in a dream, makes it believed indeed. But a disbelief in this belief makes one a skeptic who wanders about in his doubts forever. 9 If one gains his object by any means other than certainty, in spite of his belief in that the world is a dream, that gain is reckoned as imaginary only. 10 Whatever is determined to be true in the world by the strong consciousness of anybody in his waking state, then either sooner or later in course of time and change of place, the same comes to be known as untrue.
11 In the beginning the world existed in Divine Consciousness and was represented in its subtle and incompressible form. It had its essence in the mind of God, then extended its slender substance to any length according to its free will and desire. 12 Know that beside the true and immutable entity of the intellect of Brahman, all others are both real and unreal, and lasting and transient also. 13 Brahman is the only one being and soul of all. There can be no other that may be called as such. Therefore tell me, what else is there that may be called a reality or a non reality? 14 Therefore, neither the ignorant nor the enlightened part of mankind can say whether a dream is true or false at anytime.
15 The phenomenal world appears before us by delusion of our senses and misconception of our consciousness. The visible worlds, commonly referred to as illusion, has nothing of reality or certainty in it. 16 Divine Consciousness flashes forth in the mind with the glare of the glaring world, just as fluidity is seen quivering and flowing in all bodies of waters and liquids. 17 As one first sees a dream then afterwards falls fast asleep, so does everybody see phenomena in his waking state, then falls naturally into a deep and sound sleep. 18 Know then, O great sage, that the waking state is similar to that of dreaming. Know the dreaming state to be like that of waking, and that both these states are only two phases of the one and the same Brahman.
19 Divine Consciousness is an empty and incomprehensible entity. The specious universe is only its reflection. The three states of waking, dreaming and sleeping are the triple foundations of the same being.
20 There is no law regarding the effectiveness of dreams. How can you determine any rule for ascertaining the results of various dreams? 21 As long as the mind dwells on the appearance of dreams, it is troubled with its aimless wanderings. Therefore the sage must wipe their impressions off from his consciousness.
22 The temperament of the mind gives rise to dreams, like vibration in air causing wind currents. There is no other cause of dreams or any law that governs them, except that in sound sleep, these appearances entirely settle down and vanish. 23 The learned attribute the cause of impressions in our consciousness to external appearances of this thing or that. But relying on the doctrine that external objects have no cause, they prove to be nothing other than mere imaginations of the subjective mind. 24 Therefore the only law with respect to this is that the appearances of things, whatever they be, are generally granted as such by the common sense of mankind. 25 Thus, as there is no law of dreaming, sometimes there is some truth in some dreams, and at others there is no truth in any of them at all. Because there is a lack of any constancy, it is only an accidental occurrence.
26 Whatever appears subjectively to one’s self, either from his own nature or by means of artificial devices, and whatever one is habituated to think of anything in himself, he sees the same in that form, both in his dreaming as well as waking states. 27 The appearances of things, both in men’s sleeping and waking states, are merely the reflections of their minds. They remain the same whether when one is waking or lying in the imaginary city of his dreams.
28 It is not enough to call only waking to be awake because a dream also appears as waking to the waking soul that never sleeps. 29 So there is nothing such as dreaming that may be called by that name. It is only a particular form of thinking in the Divine Mind which sees sleeping and waking in the same light.
30 Or it may be that neither of the two states of waking or dreaming exists because the ever living soul of a dead person continues to behold the visible even after its separation from the body and its rebirth after death. 31 The soul remains the same never becomes other than what it is regardless what state it is in, just as endless duration never changes with the course of time, and the ocean continues alike under its rolling waves, and airy space remains unchanged above the changing clouds. 32 So creation is inseparable from the Supreme Soul, whether it exists or becomes extinct. As the perforations and marks in a stone are never distinct from it, so the states of waking and sleeping are coincident with the Divine Soul.
33 Waking, sleeping, dreaming and sound sleep are the four forms of bodies of the formless and bodiless Brahman who, though devoid of all forms, is still of the form of whole creation, cosmos and the mundane soul. 34 The Supreme Soul that pervades and encompasses all space is visible to us only in the form of infinite space or sky. Therefore, endless emptiness being only the body of Supreme Consciousness, it is no way different from it. 35 Air, wind, fire and water, together with the earth and clouds on high, are reckoned as the causes of all creation, but they only exist in their ideal shapes in the mind of Brahman. 36 The Lord is devoid of all names and attributes. He remains united with his body of Consciousness containing the knowledge of all things within itself. Phenomena are never separate from their ideas.