सः यत्र एतत् स्वप्न्यया चरति ते ह अस्य लोकाः तद् उत एव महाराजः भवति उत एव महाब्राह्मणः उत एव उच्चावचम् निगच्छति सः यथा महाराजः जानपदान् गृहीत्वा स्वे जनपदे यथाकामम् परिवर्तेत एवम् एव एषः एतत् प्राणान् गृहीत्वा स्वे शरीरे यथाकामम् परिवर्तते
saḥ yatra etat svapnyayā carati te ha asya lokāḥ tad uta eva mahārājaḥ bhavati uta eva mahābrāhmaṇaḥ uta eva uccāvacam nigacchati saḥ yathā mahārājaḥ jānapadān gṛhītvā sve janapade yathākāmam parivarteta evam eva eṣaḥ etat prāṇān gṛhītvā sve śarīre yathākāmam parivartate
When he moves about in dream, those are his worlds: then he is as it were a great king, as it were a great brāhmaṇa, as it were rising and descending. As a great king, taking his subjects with him, moves about in his own realm as he pleases, so he too, taking the breaths, moves about in his own body as he pleases.
efe80ebc2ef2 · 发布于 2026年7月27日 00:52:10 UTC
可用语言RUEN用方向键翻颂
The second station of the night is dream, and it is described in royal terms: "those are his worlds" (te hāsya lokāḥ) — the dreamer owns worlds of his own, is "as it were a great king, as it were a great brāhmaṇa", rising and descending through every rank of the possible. The comparison completes it: as a king rides about his realm with his retinue, so the conscious one, "taking the breaths", rides about the body.
In this picture there is a dignity the psychology of sleep did not know for centuries: dream is not the day's refuse but a review of sovereignty; in dream the soul shows that it can make worlds and reign. Later Yājñavalkya will develop this in the fourth book ("he himself makes chariots and roads…", BU 4.3.10). And for the present conversation the step that matters is this: the conscious one does not merely gather the breaths in — he rules them; he is no lodger in the body but a sovereign on progress.