1. Then Sauryayanin Gargya asked: 'Sir, What are they
that sleep in this man, and what are they that are awake
in him? What power (deva) is it that sees dreams? Whose
is the happiness? On what do all these depend?'
He replied: 'O Gargya, As all the rays of the sun, when
it sets, are gathered up in that disc of light, and
as they, when the sun rises again and again, come forth,
so is all this (all the senses) gathered up in the highest
faculty (deva), the mind. Therefore at that time that
man does not hear, see, smell, taste, touch, he does
not speak, he does not take, does not enjoy, does not
evacuate, does not move about. He sleeps, that is what
The fires of the pranas are, as it were , awake in that
town (the body). The Apana is the Garhapatya fire, the
Vyana the Anvaharyapakana fire; and because it is taken
out of the Garhapatya fire, which is fire for taking
out, therefore the Prana is the Ahavaniya fire.
Because it carries equally these two oblations, the
out-breathing and the in-breathing, the Samana is he
(the Hotri priest). The mind is the sacrificer, the
Udana is the reward of the sacrifice, and it leads the
sacrificer every day (in deep sleep) to Brahman.
There that god (the mind) enjoys in sleep greatness.
What has been seen, he sees again; what has been heard,
he hears again; what has been enjoyed in different countries
and quarters, he enjoys again; what has been seen and
not seen, heard and not heard, enjoyed and not enjoyed,
he sees it all; he, being all, sees.
And when he is overpowered by light, then th:it god
sees no dreams, and at that time that happiness arises
in his body.
And, O friend, as birds go to a tree to roost, thus
all this rests in the Highest Atman,-
The earth and its subtile elements, the water and its
subtile elements, the light and its subtile elements,
the air and its subtile elements, the ether and its
subtile elements; the eye and what can be seen, the
car and what can be heard, the nose and what can be
smelled, the taste and what can be tasted, the skin
and what can be touched, the voice and what can be spoken,
the hands and what can be grasped, the feet and what
can be walked, the mind and what can be perceived, intellect
(buddhi) and what can be conceived, personality and
what can be personified, thought and what can be thought,
light and what can be lighted up, the Prana and what
is to be supported by it.
For he it is who sees, hears, smells, tastes, perceives,
conceives, acts, he whose essence is knowledge, the
person, and he dwells in the highest, indestructible
He who knows that indestructible being, obtains (what
is) the highest and indestructible, he without a shadow,
without a body, without colour, bright,yes, O friend,
he who knows it, becomes all-knowing, becomes all. On
this there is this Sloka:
He, O friend, who knows that indestructible being wherein
the true knower, the vital spirits (pranas), together
with all the powers (deva), and the elements rest, he,
being all-knowing, has penetrated all.'