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Guru Guru Japna
Aur Sab Svapna,
Guru Guru Japna
Jagat Deergha Svapna.
Jagat Deergha Svapna
The world is like a long dream.
Take shelter in Guru
Everything is unreal. (Guru Guru)
Antarai
When you perceive the things in Dream
You take them all to be real,
When you wake up and perceive
They are all false and unreal. (Guru Guru)
The world of name and forms is like
The dream you have during the night,
You take them all as real things,
But they are only false and transient (Guru Guru)
The only one which really exists
Is that God with Brahmic Splendour
Wake up, wake up, wake up to Light,
Wake up, wake up, from Maya“s sleep,
And see the things in their proper light. (Guru Guru)

DREAMING

Svapna is the dreaming state in which man enjoys the five objects of senses and all the
senses are at rest and the mind alone works. Mind itself is the subject and the object. It creates all
dream-pictures. Jiva is called Taijasa in this state. There is Antah-Prajna (internal consciousness).
The scripture says, “When he falls asleep, there are no chariots in that state, no horses and roads, but
he himself creates chariots, horses and roads.“
The dreaming world is separate from the waking one. The man sleeping on a cot in Calcutta,
quite healthy at the time of going to bed, wanders in Delhi as a sickly man in the dream world and
vice versa. Deep sleep is separate from both the dreaming and the waking world. To the dreamer the
dream world and the dream objects are as much real as the objects and experiences of the waking
world. A dreaming man is not aware of the unreality of the dream world. He is not aware of the
existence of the waking world, apart from the dream. Consciousness changes. This change in
consciousness brings about either the waking or the dream experiences. The objects do not change in themselves. There is only change in the mind. The mind itself plays the role of the waking and the
dream.
The dreamer feels that the dreams are real so long as they last, however incoherent they may
be. He dreams sometimes that his head has been cut off and that he is flying in the air.
The dreamer believes in the reality of the dream as well as the different experiences in the
dream. Only when he wakes up from the dream, he knows or realises that what he has experienced
was mere dream, illusion and false. Similar is the case with the Jiva in the waking world. The
ignorant Jiva imagines that the phenomenal world of sense-pleasure is real. But when he is
awakened to the reality of things, when his angle of vision is changed, when the screen of Avidya is
removed, he realises that this waking world also is unreal like the dream world.
In dream a poor man becomes a mighty potentate. He enjoys various sorts of pleasures. He
marries a Maharani, lives in a magnificent palace and begets several children. He gives his eldest
daughter in marriage to the son of a Maha-Raja. He goes to the Continent along with this wife and
children. Then he returns and visits various places of pilgrimage. He dies of pneumonia at Benares.
Within five minutes, he gets the above experiences. What a great marvel!
As in dream, so in the waking, the objects seen are unsubstantial, though the two conditions
differ by the one being internal and subtle, and the other external, gross and long. The wise consider
the wakeful as well as the dreaming condition as one, in consequence of the similarity of the
objective experience in either case. As are dream and illusion a castle in the air, so say the wise, the
Vedanta declares this cosmos to be.
Dreams represent the contraries. A king who has plenty of food, dreams that he is begging
for his food in the streets. A chaste, pure aspirant dreams that he is suffering from venereal disease.
A chivalrous soldier dreams that he is running from the battlefield for fear of enemy. A weak sickly
man dreams that he is dead. He dreams also that his living father is dead and weeps in the night. He
also experiences that he is attending the cremation of his father. Sometimes a man who lives in the
city dreams that he is facing a tiger and a lion and shrieks loudly at night. He takes his pillow
thinking it to be his trunk and proceeds to the Railway Station. After walking a short distance he
takes it to be a dream and comes back to his house. Some people dream that they are sitting in the
toilet and actually micturate in their beds.
As soon as you wake up, the dream becomes unreal. The waking state does not exist in the
dream. Both dream and waking states are not present in deep sleep. Deep sleep is not present in
dream and waking states. Therefore all the three states are unreal. They are caused by the three
qualities: Sattva, Rajas and Tamas. Brahman or the Absolute is the silent witness of the three states.
It transcends the three qualities also. It is pure bliss and pure consciousness. It is Existence
Absolute.

DREAMS

Once a disciple approached his Guru, prostrated at His Lotus Feet and with folded hands put
the question:
Disciple: O My Revered Guru! Please tell me the way to cross this cycle of births and
deaths.
Guru: My dear disciple! If you can understand who you are, then you can get over this cycle
of births and deaths.
Disciple: O Guru! I am not so foolish as not to understand me. There is no man on earth who
does not understand himself; but every one of them is having his rounds of birth and death.
Guru: No, No. You should understand the nature between the body and that person for
whom this body is intended. Then only any one is said to have understood himself.
Disciple: Who is the person to whom this body belongs?
Guru: This Deha (body) belongs to the Dehi (Atman). Try to understand the true nature of
the Atman.
Disciple: I do not see anybody besides this body.
Guru: When this body was asleep, who is the person who experienced your dreams? Again
in deep sleep who is he that enjoyed it? When you wake up, who is he that is conscious of the world,
your dreams and the soundness of the deep sleep?
Disciple: I am just beginning to have a little idea of the nature of Atman who is present in all
the three states.
From the above conversation between the Guru and the disciple, it is clear that the dream
and the deep sleep states are worthy of our study in order to understand the true nature of the Atman,
as we already pretend to have some knowledge at least of our waking consciousness.
Dream is but a disturbance of the deep sleep and the study of the former, as to its origin,
working, purpose and meaning will naturally lead us to the study of the deep sleep state also.
The best way to study a subject is to trace its history and development in the hands of
eminent authors and to focus our critical faculty on what we have studied from the~

  1. STUDY OF ir treaties and to rectify any omissions, when we shall have a complete and satisfactory survey of that subject.
    The dream reveals within itself those unconscious mental mechanisms evolved during the
    course of development for the purpose of controlling and shaping the primitive instinctual self
    towards that form of behaviour demanded by the contemporary civilization. A working knowledge
    of the dream as a typical functioning of the psyche“that is, a knowledge of the dream mechanisms
    and of the theory of the unconscious symbolism“is therefore indispensable for dream
    interpretation. This knowledge may be gained intellectually from the books written by authorities
    on that subject, but emotional conviction is the result only of personal analytic experience. Dream
    should be considered as an individual psychical product from the storehouse of specific experience,
    which indeed the dreamer may in consciousness neither remember nor know that he knows.
    In the analysis of a dream, one would say that the assimilation of knowledge of the
    unconscious mind through the ego is an essential part of the psychical process. The principle
    involved in valid explanation is the revelation of the unknown, implicit in the known in terms of the
    individual. This principle underlies all true dream interpretations.
    The value of a dream therefore lies not only in discovering the latest material by means of
    the manifest content, but the language used in the narration of dream and in the giving of
    associations will itself help towards elucidation.
    The subject of “dream“ and its analysis will be, therefore, a most interesting one in
    understanding the true nature of the individual. We, therefore, quote in the following pages,
    relevant extracts from the lectures of Sigmund Freud, the famous authority on that subject and will
    evolve it further, if necessary, by the help of the knowledge we get from the Indian Sages and Seers.

OWLS

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