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PHILOSOPHY OF

DREAMS

SRI SWAMI SIVANANDA

Sri Swami Sivananda

Founder of

The Divine Life Society

SERVE, LOVE, GIVE,

PURIFY, MEDITATE,

REALIZE

So Says

Sri Swami Sivananda

A DIVINE LIFE SOCIETY PUBLICATION

First Edition: 1958

Second Edition: 2000

(2,000 Copies)

World Wide Web (WWW) Edition: 2001

WWW site: http://www.SivanandaDlshq.org/

This WWW reprint is for free distribution

Published By

THE DIVINE LIFE SOCIETY

P.O. SHIVANANDANAGAR—249 192

Distt. Tehri-Garhwal, Uttaranchal,

Himalayas, India.

PUBLISHERS’ NOTE

Though Sri Swami Sivanandaji Maharaj is an Advaita Vedantin of Sri Sankara’s School, he

is unique in that in his life and teachings he synthesises the highest idealism and dynamic practical

life. His “Divine Life” is ideal life, ideal and divine only because it is possible to live it here and

now.

The sage, therefore, has directed the beam of his divine light on all problems that face man.

Not confining himself to the exposition of philosophy and Yoga, he has enriched our literature in

other fields, too, e.g., medicine, health and hygiene and even “How to Become Rich.”

And now we have from his divine pen his inspiring and enlightened thoughts on one of the

most interesting phenomena viz., dreams. He has viewed dreams from several angles and thrown

such a flood of light on it as to expose not only its unreality, but also the unreality of the waking

state. Thus the sage leads us to the Supreme Reality that alone exists.

16th February, 1958.

Maha Sivaratri Day THE DIVINE LIFE SOCIETY

INTRODUCTION

The analysis of dreams and their cause by psychoanalysts are defective. They maintain that

the cause of dream creation lies in the suppressed desires of the dreamer. Can they create dreams as

they like by suppressing desires? No, they cannot do that. They say that desires stimulate or help the

dream creation. But they do not know what supplies the material out of which they are made and

what turns the desires into actual expression, enabling the dreamer see his own suppressed desires

materialised and appearing to him as real.

The desires only supply the impulse. The mind creates the dream out of the materials

supplied by the experiences of the waking state. The dream creatures spring up from the bed of

Samskaras or impressions in the subconscious mind. Indigestion also causes dream. The Taijasa is

the dreamer. It is the waking personality that creates the dream personality. The dream personality

exists as the object of the waking personality and is real only as such.

The waking and dreaming states do not exist independently side by side as real units.

Why do we dream? Various answers have been given to this question. Dreams are nothing

but a reflection of our waking experience in a new form. The medical view is that dreams are due to

some organic disturbances somewhere in the body, but more particularly in the stomach.

Sometimes coming diseases appear in dreams.

According to Sigmund Freud all dreams without any exception are wish-fulfilment. The

physical stimulus alone is not responsible for the production of dreams. The dream mechanism is

very intricate. The wishes are of an immoral nature. They are revolting to the moral self, which

iii

exercises a control on their appearance. Therefore, the wishes appear in disguised forms to evade

the moral censor. Very few dreams present the wishes as they really are. Dreams are partial

gratification of the wishes. They relieve the mental tension and thus enable us to enjoy repose. They

are safety valves to strong impulsions. You will know your animal-self in dream.

The objects which manifest during the dreaming state are often not different in many

respects from those which one perceives during his waking state. During the dreaming state he talks

with the members of his family and friends, eats the same food, behold rivers, mountains, motor

cars, gardens, streets, ocean, temples, works in the office, answers question papers in the

examination hall, and fights and quarrels with some people. This shows that man does not abandon

the results of his past relation with objects when he falls asleep.

The person who experiences the three states, viz., Jagrat or waking-state, Svapna or the

dreaming state, and Sushupti or deep-sleep state is called Visva in the waking state, Taijasa in the

dreaming state and Prajna in the deep sleep state. When one gets up from sleep, it is Visva who

remembers the experience of Prajna in deep sleep and says, “I slept soundly. I do not know

anything.” Otherwise remembrance of the enjoyment in deep sleep is not possible.

The reactions to dreams differ according to mental disposition, temperament and diet of the

person.

All dreams are affairs of mere seconds. Within ten seconds you will experience dreams

wherein the events of several years happen.

Some get dreams occasionally, while some others experience dreams daily. They can never

have sleep without dreams.

The sun is the source and the temporary resting place of its rays. The rays emanate from the

sun and spread in all directions at the time of sunrise. They enter into the sun at sunset, lose

themselves there and come out again at the next sunrise. Even so the state of wakefulness and dream

come out from the state of deep sleep and re-enter it and lose themselves there to follow the same

course again.

Whatever appears in the dream world is the reproduction of the waking world. It is not only

the reproduction of the objects seen, experienced or dealt with in the present life, but it may be the

reproduction of objects seen, experienced or dealt with in any former life in the present world.

Therefore the dream world cannot be said to be independent of the waking world.

The objects that are seen in the state of wakefulness are always seen outside the body. It is,

therefore, external to the dreamer, while the dream world is always internal to the dreamer. That is

the only difference between them.

During the dream state the whole wakeful world loses itself in the dream state. Therefore, it

is not possible to find the distinctive features that would help the dreamer to distinguish the waking

world from the dream world.

Scientists and Western philosophers draw their conclusions from the observations of their

waking experience. Whereas the Vedantins utilise the experiences of the three states viz., waking,

dream and deep sleep and then draw their conclusions. Hence the latter’s conclusions are true,

correct, perfect, full and integral, while those of the former are partial and one sided.

Certain kinds of external sounds such as the ringing of a bell, the noise of alarm-clock,

knocks on the door or the wall, the blowing of wind, the drizzling of rain, the rustling of leaves, the

blowing of the horn of a motor car, the cracking of the window etc., may produce in the mind of the

dreamer variety of imaginations. They generate certain sensations, which increase according to the

power of imagination of the sleeper and the sensitiveness of his mind. These sounds cause very

elaborate dreams.

If you touch the dreamers’ chest with the point of a pin, he may dream that some one has

given him a severe blow on his body or stabbed him with a dagger.

The individual soul does not know that he is dreaming during his dream state and is not

conscious of himself as he is bound by the Gunas of Prakriti. He passively beholds the creations of

his dream mind passing before him as an effect of the workings of the impressions (Samskaras) of

his waking state.

It is possible for a dreamer to remain cognisant during his dream state of the fact that he is

dreaming. Learn to be the witness of your thoughts in the waking state. You can be conscious in the

dream state that you are dreaming. You can alter, stop or create your own thoughts in the dream

state independently. You will be able to keep awake in the dream state. If the thoughts of the waking

state are controlled, you can also control the dream thoughts.

Sometimes the dreams are very interesting and turn out to be true. They foretell events. A

man living in Haridwar dreamt on the first January 1947 that he will be in Benares on the night of

the third January. It really turned out to be true. An officer dreams that he will be transferred to

Allahabad. In the following morning he gets the transfer order. Another man dreams that he will

meet with a motorcar accident on the coming Saturday. It also turns out to be true.

Profound wisdom comes through reflection on dreams. No one has known himself truly

who has not studied his dreams. The study of dreams shows how mysterious is our soul. Dreams

reveal to us that aspect of our nature, which transcends rational knowledge. Every dream

presentation has a meaning. A dream is like a letter written in an unknown language.

Many riddles of life are solved through hints from dreams. Dreams indicate which way the

spiritual life of a man is flowing. One may receive proper advice for self-correction through

dreams. One may know how to act in a particular situation through dreams. The dreams point out a

path unknown to the waking consciousness. Saints and sages appear in dreams during times of

difficulty and point out the way.

The Vedantins study very deeply and carefully the states of dreams and deep sleep and

logically prove that the waking state is as unreal as the dream state. They declare that the only

difference between the two states is that the waking state is a long dream, Deergha Svapna.

So long as the dreamer dreams, dream-objects are real. When he wakes up the dream world

becomes false. When one attains illumination or knowledge of Brahman, this wakeful world

becomes as unreal as the dream world.

The real truth is that nobody sleeps, dreams or wakes up, because there is no reality in these

states.

Transcend the three states and rest in the fourth state of Turiya, the eternal bliss of Brahman,

Satchidananda Svaroopa.

Swami Sivananda

CONTENTS

Publishers’ Note . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . iii

1. Songs Of Dream. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

2. Dream . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

3. Study of Dream-State . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

4. Dream Philosophy. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

5. Philosophy of Dream . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

6. Who is it That Dreams? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

7. Lord Creates Dream Objects . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7

8. Prophetic Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8

9. Spiritual Enlightenment Through Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . 8

10. Waking as a Dream. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

11. The Unreality of Imagination. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12

12. Why Jagrat is a Dream? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14

13. Waking Experience Has Relative Reality . . . . . . . . . . . . . . . . . . . . . . . . . . 16

14. Waking Experience is as False as Dream Experience . . . . . . . . . . . . . . . . . . . . 22

15. Jagarat is as Unreal as Dream . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

16. Remove The Colouring of The Mind. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

17. Upanishads And Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30

18. Prasna-Upanishad on Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32

19. Dream. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33

20. The Story of a Dreamer Subhoda. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

21. Raja Janaka’s Dream . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

22. Goudapadacharya on Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

23. Sri Nimbarkacharya on Dreams . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

24. Dream of Chuang Tze . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .39

25. Dream Hints . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

26. Dream-Symbols And Their Meanings . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41

vii

1. SONGS OF DREAM

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)

2. DREAM

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.

DREAM

3. STUDY OF DREAM-STATE

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 their 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

PHILOSOPHY OF DREAMS

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摘要：

PHILOSOPHYOFDREAMSBySRISWAMISIVANANDASriSwamiSivanandaFounderofTheDivineLifeSocietySERVE,LOVE,GIVE,PURIFY,MEDITATE,REALIZESoSaysSriSwamiSivanandaADIVINELIFESOCIETYPUBLICATIONFirstEdition:1958SecondEdition:2000(2,000Copies)WorldWideWeb(WWW)Edition:2001WWWsite:http://www.SivanandaDlshq.org/ThisWWWrepr...

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