वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[Sū. 3. 2. 3
510 VEDĀNTA-KAUSTUBHA ADH. 1.]
attributes of having true resolves and the rest "are not fully manifest
in nature", i. e. are hidden during its state of bondage
COMPARISON
Śaṁkara and Bhāskara
Interpretation absolutely different. They too take this sūtra as
beginning the correct conclusion. Thus the sūtra means: "But
(the dream-creation is) mere māyā (i.e. unreal), on account of not
having its own nature fully manifest." That is, a dream-object is
not like an object in the waking state, since it does not possess all the
characteristics of the latter. An object in the waking state has a
particular place where and a particular time when it exists, it is per-
ceived through a particular sense-organ, and is non-contradicted.
Now a dream-object has no place where it can exist. A dream-
chariot, e.g. cannot exist in the limited span of the body. It has,
further, no fixed time when it exists. To the dreamer a single minute
may appear as a century. Also it cannot be grasped by any sense-
organ. How can the dreamer see a chariot, e.g. when his eyes are
shut? Finally, it is contradicted as soon as the dreamer wakes up.
Hence a dream-object cannot be on a par with an object in the waking
state and be real like it.¹
Bhāskara criticizes the view of Śaṁkara in this connection by
pointing out that those who hold that objects in the waking state too
are māyā misinterpret the author of the sūtra and delude people.²
Baladeva
Interpretation different, viz. "But (the dream-objects are)
māyā (i.e. not composed of ordinary materials, but are created by the
mysterious will of the Lord), on account of not having (their) real
nature fully manifest, (i.e. because they are not objects of perception
as gross material objects are)". This also proves that the dream
objects are created by the Lord alone and not by the individual soul.³
¹ Ś. B. 3.2.3, pp. 707 ff. , Bh. B. 3.2.3, p. 161.
² Bh. B. 3.2.3, p. 161.
³ G.B. 3.2.3, pp. 42-43, Chap. 3.