^165:3 I have translated this according to the commentator, who says: 'Therefore the Self is self-illuminated during sleep. But others say the state of waking is indeed the same for him as sleep; there is no other intermediate place, different from this and from the other world.... And if sleep is the same as the state of waking, then is this Self not separate, not cause and effect, but mixed with them, and the Self therefore not self-illuminated. What he means is that others, in order to disprove the self-illumination, say that this sleep is the same as the state of waking, giving as their reason that we see in sleep or in dreams exactly what we see in waking. But this is wrong, because the senses have stopped, and only when the senses have stopped does one see dreams. Therefore there is no necessity for admitting another light in sleep, but only the light inherent in the Self. This has been proved by all that went before.' Dr. Roer takes the same view in his translation, but Deussen (Vedanta, p. 205) takes an independent view, and translates: I Therefore it is said: It (sleep) is to him a place of waking only, for what he sees waking, the same he sees in sleep. Thus this spirit serves there for his own light.' Though the interpretations of Sankara and Dvivedaganga sound artificial, still Dr. Deussen's version does not remove all difficulties. If the purusha saw in sleep no more than what he had seen before in waking, then the whole argument in favour of the independent action, or the independent light of the purusha, would go; anyhow it would be no argument on Yagnavalkya's side. See also note to paragraph 9, before.

^166:1 The Madhyandinas speak only of his return from svapnanta to buddhanta, from sleep to waking, instead of his going from sainprasada (deep sleep) to svapna (dream), from svapna to buddhanta, and from buddhanta again to svapnanta, as the Kanvas have it. In section 18 the Kanvas also mention svapnanta and buddhanta only, but the next paragraph refers to sushupti.

^167:1 Dvivedaganga explains that if phlegm predominates, qualified by wind and bile, the juice in the veins is white; if wind predominates, qualified by phlegm and bile, it is blue; if bile predominates, qualified by wind and phlegm, it is yellow; if wind and phlegm predominate, with little bile only, it is green; and if the three elements are equal, it is red. See also Anandagiri's gloss, where Susruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to, move about in the veins.