fth. If it be said that these twelve do not exist together,
then the consequence that would result would be death in dreamless
slumber. But as there is no death in dreamless slumber, it must be
conceded that these twelve exist together as regards themselves but
separately from the Soul. The co-existence of those twelve with the Soul
that is referred to in common speech is only a common form of speech with
the vulgar for ordinary purposes of the world. The dreamer, in
consequence of the appearance of past sensual impressions, becomes
conscious of his senses in their subtile forms, and endued as he already
is with the three attributes (of goodness, passion, and darkness), he
regards his senses as existing with their respective objects and,
therefore, acts and moves about with an imaginary body after the manner
of his own self while awake.[820] That dissociation of the Soul from the
understanding and the mind with the senses, which quickly disappears,
which has no stability, and which the mind causes to arise only when
influenced by darkness, is felicity that partakes, as the learned say, of
the nature of darkness and is experienced in this gross body only. (The
felicity of Emancipation certainly differs from it).[821] Over the
felicity of Emancipation also, the felicity, viz., which is awakened by
the inspired teaching of the Vedas and in which no one sees the slightest
tincture of sorrow,--the same indescribable and truth concealing darkness
seems to spread itself (but in reality the felicity of Emancipation is
unstained by darkness).[822] Like again to what occurs in dreamless
slumber, in Emancipation also, subjective and objective existences (from
Consciousness to objects of the senses, all included), which have their
origin in one's acts, are all discarded. In some, that are overwhelmed by
Avidya, these exist, firmly grafted with them. Unto others who have
transcended Avidya and have won knowledge, they never come at any
time.[823] They that are conversant with speculations about the character
of Soul and not-Soul, say that this sum total (of the senses, etc.) is
body (kshetra). That existent thing which rests upon the mind is called
Soul (kshetrajna). When such is the case, and when all creatures, in
consequence of the well-known cause (which consists of ignorance, desire,
and acts whose beginning cannot be conceived), exist, due also to their
primary nature (which is a state of union between Soul and body), (of
these