36. svApnastrIsanga-saukhyAd-api bhRRisham-asato yA ca retashcyutiH syAt
sA dRRishyA tadvad-etatsphurati-jagad-asatkAraNaM satyakalpam/
svapne satyaH pumAn-syAt yuvatiriha mRRishhaiva-anayoH samyutishca
prAtaH shukreNa vastropahatiriti yataH kalpanA-mUlametat //.
svApnastrIsanga-saukhyAd :By the pleasure of association with a woman in the dream
api bhRRishaM asataH ; (which) although it was extremely unreal
yA ca retashcyutiH syAt sA dRRishyA : the discharge resulting therefrom is however visible
tadvat etat jagat sphurati: in the same way the universe appears
asat kAraNam: sprung from unreality
satyakalpam: as almost real.
Svapne satyaH pumAn syAt: the man in the dream may have a reality for himself
yuvatiH iha mRRishhA eva: the woman was certainly unreal
anayoH samyutishca : as also their union
shukreNa vastrophatiH : yet the cloth is actually soiled by the discharge
prAtaH : (as noted in) the morning
iti yataH : from this therefore
etat kalpanAmUlaM : this universe has imagination for its root-cause.
37. pashyatyArAmam-asya pratidivasam-amI jantavaH svApakAle
pashyatyenaM na kashcit karaNagaNa-mRRite mAyayA krIDamAnaM /
jAgratyartha-vrajAnAM atha ca tanu-bhRRitAM bhAsakaM cAlakaM vA
no jAnIte sushhuptau parama-sukhamayaM kashcid-Ashcaryametat //
amI jantavaH pashyati: These persons witness
asya ArAmam : the sport of this (self)
pratidivasaM svApakAle : every day in the dreamstate
enaM na kashcit pashyati : no one sees that self itself
mAyayA krIDamAnaM : sporting with MAyA (the agent of illusion)
karaNagaNamRRite : without any of the sense organs.
jAgrati : In the waking state also
no jAnIte : no one understands (it)
bhAsakaM cAlakaM vA : as the illuminator nor as the inspirer of
arthavrajAnAm tanubhRRitAm ca : all objects and all creatures
sushhuptau ca : nor in deep sleep
paramasukhamayaM kashcit : as that which is of supreme bliss
Ashcaryametat: This is really wonderful!
The sum and substance of this shloka is: In all the three states, whether waking or dreaming or in deep sleep, it is the presence of Consciousness which makes us act, or which makes us see in dream without sense organs and in deep sleep even without the mind we are in a state of deep bliss. But none of us recognize this in any state. Is this not a wonder?
38. svapne mantropadeshaH shravaNaparicitaH satya eva prabodhe
svapnAdeva prasAdAt abhilashitaphalaM satyatAM pratareti ./
satyaprAptistvasatyAdapi bhavati tatha kiMca tatsvaprakAshaM
yenedaM bhAti sarvaM caramacaramathoccAvacaM dRRishyajAtam //
mantropadeshaH : The revelation of a sacred mantra
svapne shravaNaparicitaH : heard in the dream
satya eva prabodhe: becomes real on waking
svapnAdeva prasAdAt : As the result of a benediction in a dream
abhilashitaphalam: the desired object
satyatAm eti prAtaH : is actually attained in reality in the morning.
satyaprAptistu : the obtaining of the real
asatyAdapi bhavati tathA ; may be had even from the unreal.
Kimca tatsvaprakAshaM : Also that self-resplendent (self)
Yena idam sarvaM bhAti : by which are manifested all this
caraM acaraM :animate and inanimate (things) and
uccAvacaM dRRishyajAtaM : whatever visible universe, superior or inferior.
Note: In this shloka the punch line of Vedanta is: ‘satyapRaptistu asatyAdapi bhavati:. This tells us that though whatever we observe and experience as phenomena is all unreal as mAyic making, the final Self-Relisation is not mAyA; it is Real!
39. madhyaprANau sushhuptau svajanimanuvishanti agnisUryAdayo.amI
vAgAdyAH prANavAyuM tadiha nigaditA glAnireshAM na vAyoH /
tebhyo dRRishyAvabhAsobhrama iti viditaH shuktikAraupyakalpaH
prANAyAmavrataM tacchhruti shirasi mataM svAtmalabdhau na cAnyat //
sushhuptau : In deep sleep
agnisUryAdayaH : the fire, the sun and others
madhyapraNau anuvishanti : are merged in the vital air (PrANa)
svajaniM : which is their source
amI vAgAdyAH : and these speech and others
prANavAyuM : in the life-breath.
tadiha nigaditA : Therefore is it declared
glAniH eshhAM na vAyoH: that the cessation is of these senses: and not of the breath.
dRRishyAvabhAsaH : The appearance of objects
tebhyaH : through these senses (in the waking state)
bhrama iti viditaH : is known to be an illusion
shuktikAraupyakalpaH : like that of silver in the mother of pearl
prANAyAmavrataM : The practice of the control of life-forces
tat shruti shirasi : (enunciated) in Vedanta
svAtmalabdhau mataM : is therefore (the only ) means of realising one’s own self
na ca anyat : and not any other.
Note: Thus meditation on Prana,or the practice of PrANAyAma is recommended in this verse. Control of the breath results in control of the mind also, since both are aspects of the same entity, Prana being Kriyasakti and the mind Jnanasakti.
40. no kasmAdArdrameghaH spRRishati ca dahanaH kintu shushhkaM nidAghAt
ArdraM cetonubandhaiH kRRitasukRRitamapi svoktakarmaprajArthaiH /
Tadvadj~nAnAgniretatspRRishati na sahatA kintu vairAgyashushhkam
tasmAt shuddho virAgaH prathamamabhihitastena vij~nAnasiddhiH
dahanaH : Fire
na spRRishati : does not touch
ArdrameghaH : Wet fuel
Kintu suhhkaM nidAghAt : (touches) only the sun-dried fuel
Tadvat jnAnAgniH : so also the fire of knowledge
etat na spRRishati: does not touch this
ArdraM cetonubandhaiH : mind that is wet with attachments
Kritasukritamapi: although it has acquired merit by the performance of
svoktakarmaprajArthaiH : prescribed duties, the preservation of progeny and gifts of wealth
kintu vairAgyashulkaM : but only the mind which is dried by non-attachment
tasmAt shuddho virAgaH: therefore is pure non-attachment
prathamaM abhihitaH : taught foremost
tena vijnAna shuddhiH : (for) by it is the success of realisation
Note: This shloka is Shankara’s beautiful way of telling ‘Why non-attachment?’
This question of non-attachment (or dispassion) is a ticklish problem in the understanding of Hindu philosophy not only for people outside the fold of Hinduism but for the practitioners and seekers of spirituality within the fold. How can non-attachment be ever practised, especially by housewives and family people? The ‘how’ is difficult of course. Our acharyas have said: If you have to show affection and passion towards your kith and kin and children, do it; that does not mean you are ‘attached’; ‘non-attachment’ means, even though you are discharging your duties to your children, spouse, kith and kin, you should not expect to get a ‘reward’ in terms of either appreciation or of a later day benefit from the discharge of your duties!. That is how our teachers explain the ‘how’ of non-attachment.