Shloka
तद्वत्परे ब्रह्मणि वर्तमानः
सदात्मना तिष्ठति नान्यदीक्षते ।
स्मृतिर्यथा स्वप्नविलोकितार्थे
तथा विदः प्राशनमोचनादौ ॥ ४५८ ॥
tadvatpare brahmaṇi vartamānaḥ
sadātmanā tiṣṭhati nānyadīkṣate ;
smṛtiryathā svapnavilokitārthe
tathā vidaḥ prāśanamocanādau . 458 .
Anvaya
- प्रबुद्धःprabuddhaḥ
- A waking person
- प्रतिभास–देहेpratibhāsa–dehe
- in the dream body
- अपि चapi ca
- and also
- देह–उपयोगिनि प्रपञ्चेdeha–upayogini prapañce
- in the dream world experienced by the dream body
- न हि करोतिna hi karoti
- does not do
- अहन्तांahantāṃ
- identification as self
- ममताम्mamatām
- the idea of ‘mine’
- इदन्तांidantāṃ
- the idea of ‘this’
- किन्तुkintu
- but
- स्वयं तिष्ठतिsvayaṃ tiṣṭhati
- himself stays
- जागरेणjāgareṇa
- in the wakeful state
- तस्यtasya
- For him
- नna
- there is no
- मिथ्या–अर्थ–समर्थन–इच्छाmithyā–artha–samarthana–icchā
- desire to validate the phenomenal dream objects
- अपि न संग्रहःapi na saṃgrahaḥ
- and no acceptance
- तत् जगतःtat jagataḥ
- of that world
- दृष्टःdṛṣṭaḥ
- is seen
- तत्रtatra
- In that (dream world)
- अनुवृत्तिःanuvṛttiḥ
- acceptance
- यदि चेत्yadi cet
- if it exists
- मृषार्थेmṛṣārthe
- in the unreal
- ध्रुवम्dhruvam
- surely
- न निद्रया मुक्तःna nidrayā muktaḥ
- he is not freed from dream
- इति इष्यतेiti iṣyate
- it has to be understood so
Translation
Likewise (like a person woken up from a dream), a person established in the Supreme Brahman remains as pure existence. He does not notice anything else. The attitude of a realised person to actions like eating, excreting etc., is like memory of dream objects.
Annotation
1) The expression ‘as pure existence’ refers to the non–negatable and unattached existence, which is Brahman. It is also of the nature of consciousness. 2) When he has vision of Brahman in everything he does not see anything different from Brahman. 3) Bodily activities like eating, excreting etc., may continue but he perceives them as unreal like in the case of dream objects (Jagadguru).