18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brahmana; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (pranas) and move about, according to his pleasure, within his own body (while dreaming).

19. Next, when he is in profound sleep, and knows

nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body . Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brahmana, having reached the summit of happiness, might rest, so does he then rest.

20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is 'the True of the True.' Verily the senses are the true, and he is the true of the true.

Footnotes

^100:1 Madhyandina text, p. 1058.

^100:2 Whatever has been taught to the end of the third (according to the counting of the Upanishad, the first) Adhyaya, refers to avidya, ignorance. Now, however, vidya, the highest knowledge, is to be taught, and this is done, first of all, by a dialogue between Gargya Driptabalaki and king Agatasatru, the former, though a Brahmana, representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of Brahman. While Gargya worships the Brahman as the sun, the moon, &c., as limited, as active and passive, Agatasatru knows the Brahman as the Self.

^100:3 Compare with this the fourth Adhyaya of the Kaushitaki-upanishad, Sacred Books of the East, vol. i, p. 300; Gough, Philosophy of the Upanishads, p. 144.

^100:4 Son of Balaka, of the race of the Gargyas.

^100:5 Ganaka, known as a wise and liberal king. There is a play on his name, which means father, and is understood in the sense of patron, or of teacher of wisdom. The meaning is obscure; and in the Kaush. Up. IV. i, the construction is still more difficult. What is intended seems to be that Agatasatru is willing to offer any reward to a really wise man, because all the wise men are running after Ganaka and settling at his court.

^100:6 The commentator expatiates on all these answers and brings them more into harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the same time the person in the eye, who is both active and passive in the heart, &c.