Therefore it has been stated in the £iva Siitras: This the waking state is regarded as the virfij the all Yoga Sucirandhrasana Pose encompassing state of Brahman. As has been mentioned in the scriptural text: He who has eyes on all sides, mouths on all sides, arms on all sides, and legs on all sides. Creating heaven and earth, alone forges all the creatures with two hands and two ivings. Svettlivatara Upanisad 111.31 The dream state is the state of illumination tejas.
Why so? On account of the dominance of light in this state. In the dream state, the external sense organs do not function with respect to sense objects such as sound and so on, nor do sense objects like sounds, etc., really exist for apprehension by sense organs in this state. There is no other cause than the illumination cited above for the determinate knowledge of objects to arise in that state. Nevertheless, objects do appear before the mind in the dream state.
Therefore, the logical presumption is that it is the supreme Lord’s nature to assume the role of a subject and then to manifest himself in a variety of objects, such as a house, city, walls, etc., in dreams experienced individually by different subjects, in the exercise of his divine freedom. In this way, he manifests the variety of the world to different subjects in different forms in the dream state. The proponents of the theory of Brahman have admitted the existence of the freedom of Brahman in the dream state. The Vedanta in an unspecified text says: Differentiating himself from himself and creating the different kinds of objects, the omnipresent one, the supreme Lord, appears as the enjoyer in the dream state.
Illumination tejas is at the root of such creation; therefore the dream state is the illuminating state of Brahman. Similarly, prajna is Brahman’s state of dreamless sleep. That which is the state of dreamless sleep for all subjects in creation is the dreamless state of Brahman, the state o: prdjfia. Since the subject-object relationship is dissolved in the dreamless state, it is the void in all subjects. The residual impressions of objects remain after their dissolution.