Through the play of the mind in dreams and deliriums nearness appears as a great distance
and a great distance appears as proximity. Through the force of the mind a great cycle of time
appears as a moment and a moment appears as a great cycle. The unreal world appears as real
whereas it is in reality a long dream arisen in our mind. This world is nothing but a long dream. The
mind sports and creates an illusion. Through the play of the mind the dream-world appears as real.
The following story will illustrate this fact.
Lavana was a king of the country of Uttara Pandava. He was once seated on his throne. All
his ministers and officers were present. There appeared at this time a Siddha or a magician. He
bowed down to the king and said, โ€œO Lord! Deign to behold my wonderful feats.โ€œ The Siddha
waved his bunch of peacock feathers. The king had the following experiences. A messenger from
the king of Sindhu entered the court with a horse like that of Indra and said, โ€œO Lord! My master has
made a present of this horse to you.โ€œ The Siddha requested the king to mount upon the horse and
ride it at his pleasure. The king stared at the horse and entered into a state of trance for two hours.
Afterwards there was relaxation of rigidity of his body. The kingโ€œs body fell on the ground after
some time. The courtiers lifted the body. The king gradually came to consciousness. The ministers
and the courtiers said to the king: โ€œWhat is the matter with your majesty?โ€œ The king said: โ€œThe
Siddha waved his bunch of peacockโ€œs feathers. I saw a horse before me. I mounted on the horse and
rode in a desert in the hot sun. My tongue was parched. I was quite fatigued. Then I reached a
beautiful forest. While I was riding on the horse, a creeper encircled my neck and the horse ran
away. I was rocking to and fro in the air during the whole of the night with the creeper encircling my
neck. I was shivering with extreme cold.
โ€œThe day dawned and I saw the sun. I cut the creeper that encircled my neck. I then beheld
an outcaste girl carrying some food and water in her hands. I was very hungry and asked her to give
me some food. She did not give me anything. I followed her closely for a long time. She then turned
to me and said: โ€œI am a Chandala by birth. If you promise to marry me in my own place before my
parents and live with me there, I will give you what I have in my hand this very moment.โ€œ I agreed
to marry her. She then gave me half of the food. I ate the food and drank the beverage of Jambu
โ€œThen she took me to her father and asked his permission to marry me. He consented. Then
she took me to her abode. The father of the girl killed monkeys, cows and pigs for flesh and dried
them on the strings of nerves. A small shed was erected. I had then my seat on a big plantain leaf.
My squint-eyed mother-in-law then looked at me with her blood-red eyeballs and said, โ€œIs this our
would-be son-in-law?โ€œ
โ€œThe marriage festivities began with great โ€œclat. My father-in-law presented me clothes and
other articles. Toddy and meat were freely distributed. The meat-eating Chandalas beat their drums.
The girl was given to me in marriage. I was named as โ€œPushta.โ€œ The wedding festival lasted for
seven days. A daughter was first born of this union. She brought forth again a black boy in the
course of three years. She again gave birth to a daughter. I became an old Chandala with a large
family and lived for a long time. Children are a source of grief. Miseries of human beings which
arise out of passion take the form of a child. My body became old and emaciated on account of
family cares and worries. I had to undergo pain through heat and cold in the dreary forest. I was clad
in old ragged clothes. I carried loads of firewood on my head. I was exposed to the chill winds. I had
to live upon the roots. I thus spent sixty years of my life as if they were so many Kalpa-ages of long
duration. There was severe famine. Many died of starvation. Some of my relatives left the place.
โ€œI and my wife left the country and walked in the hot sun. I carried two children on my
shoulders and third on my head. I walked a long distance and then arrived at the fringe of a forest.
We all took a little rest under a big palmyra tree. My wife expired on account of long travel in the
hot sun. My younger son Pracheka rose up and stood before me and said with tears gushing out of
his eyes: โ€œPapa, I am hungry. Give me immediately some meat and drink or else I will die.โ€œ He
repeatedly said with tears in his eyes that he was dying of hunger. I was then moved by paternal
affection. I was very much afflicted at heart. I was not able to bear the distress. Then I made up my
mind to put an end to my life by falling into fire. I collected some wood, heaped them together and
set fire to them. I stood up to jump into the fire when I fell down from throne and woke up. I now
find myself as the king Lavana once again and not as a Chandala.โ€œ
This story illustrates the heterogeneous actions of the mind. The experiences of the state of
trance or delirium, the experiences in the waking state and those in dream are all similar. The
Samskaras are ingrained in the mind equally in all the states of consciousness. The misery of
Samsara is equally felt in all the states of the mind when it is vigorously working. Whatever we see
is only a manifestation of the mind. It is quite illusory. Time is but a mode of mind. Centuries are
passed for but five minutes and vice versa. Within two hours, king Lavana had experienced such a
diverse life of sixty years.
None can say whether his life as king was true or as Chandala. Whether this is a dream or
that is a dream we cannot say. Instead of thinking that the king dreamt of a life as Chandala, we can
as well consider that a real Chandala dreamt that he was king Lavana. Both are unintelligible and
unreal modes of imagination. Our whole life on earth is a similar play of imagination. Our states of
consciousness contradict themselves when we try to reconcile them. We cannot say whether we are
dreaming or waking. To us every state of imagination seems to be real. We may be in this world
building castles in the air while sleeping on the bed in some other world. Nothing can be given as a
proof for the reality of the world in which we live. If all of us now experience a common world it
may be due to an apparent accident in the similarity of the states of consciousness in us. And
moreover there is no guarantee that all of us look at the world in the same fashion. The world
changes from person to person and to the same person at different conditions of the mind. This is the
state of dream and waking.
We are so much engaged with the present state of the mind and so attached to the persisting
condition of imagination, that nothing but the actual present seems to be real. We forget the past and
ignore the future. We think now that the dream of yesterday is a falsity. And in the state of dream we
apply the same conviction to the waking state also. Are we not mere slaves of imagination? Our
individual life is thus proved to be a fallacy and a vile creature of the modes of imagination, which is
itself an illusion!

Thought for YESTERDAY is gone.
Tomorrow never waits for anyone.
Don’t ever take your LOVED ones for granted
Realise you never know what’s really behind those eyes .
When confronted with your own immortality
You will understand, that all you thought about yourself is never really mattered at all.
Until we meet again on some sunny day be kind to your self. You are truly LOVED by the Lord. Mim MARSHALL