Part 14
4.3.15 to 4.3.17 After enjoying the dream world, a jiva goes to deep sleep or to the waking state. During dream he is only a bhokta though seemingly attached to action. There is no real attachment. He is not a karta and does not earn karma. The Upanishad says that similar to the dreamer, the Self is not attached to any action.
4.3.18 Self is like a big fish. As the fish swims alternately between two banks without becoming affected by what happens on the bank, the Self moves between the dream and waking states without being affected by what happen in these states.
4.3.19 As a hawk or a falcon, after roaming in the sky, becomes tired and returns to its nest to take rest, similarly, Self, roaming in the waking and dream states takes rest in deep sleep. All mental and physical activities are halted and there is serenity.
4.3.20 In the body, there is network of capillaries, thin nerves, called Hitas through which fluids of different colours flow. The subtle body assumes the shape of the body by travelling in the capillaries. Different impressions are created on the subtle body (mind) due to actions of a person during waking state. The impressions are represented by mixture of the different colours of the fluid. The dream world is projected by the mind because of the impressions. The mind is the dreamer, and the dream world is experienced by the dreamer. The dream is real to the dreamer even if a dream wise person says otherwise, i.e., it is unreal. The main reason for this non-acceptance is that the dreamer is a part of the dream world, and it is difficult for the dreamer to accept that he is unreal. Likewise, the normal waking state is dream-like. All objects and experiences in the waking state are mithya. But a normal waking person who is ignorant does not accept it even if a wise person repeatedly says otherwise. The main reason for the non-acceptance is that he is a part of the mithya waking state. Awakening is ‘waking up’ from the dream waking state. On such awakening, a person is a Jivanmukta. He is like a dream wise person who knows that the dream is not real.
4.3.21 to 4.3.32 In deep sleep, mind and sense organs are resolved. The mind is withdrawn from the nadis and is resolved in the heart. There is no duality and therefore there is fearlessness. There is no evil. This is the real nature of a jiva. There is no individuality. There is no father, no mother, no Brahmana, etc. As the sense organs are resolved, there is no smelling, no tasting, no hearing, no speaking, no thinking, no touching, no knowing. As the mind is resolved, there is no knowledge of the non-duality. There is homogeneous mass of consciousness. Fully embraced by self-luminous Supreme Self, the jiva is infinite, perfectly serene. The other attainments, characterised by the taking of a body, from the state of Hiranyagarbha down to that of a clump of grass, are created by ignorance and are inferior. On waking up only, the jiva remembers the experiences of the deep sleep.
4.3.33 There are two types of ananda (happiness). One is vishaya ananda and other is Atmananda. The former is the worldly happiness derived by sense organs from the sensory objects. Atmananda is the very nature of the Self and is non-experiential. A Self-realized person claims it. The Upanishad chooses a unit of vishayananda. There is a man who has a perfect body and is provided with all human enjoyments. He is also the best among men and rules them. His joy is the greatest human joy. It is one unit of joy, say, H. The quantum of joy increases 100 times at each stage from the world of manes to the world of Brahma. The Upanishad says that the highest vishayananda can be earned by a person who is well versed in Vedas, is sinless and free from desire. Thus, the Upanishad conveys the importance of dispassion.
4.3.34 After roaming in the dream world, the jiva returns to the waking state. In the dream the jiva appears to be engaged in action. Action results in karma. In the dream, no karma is earned because the action is not real though it is seen. In the dream the jiva exhausts the karmas.
4.3.35 to 4.3.38 Transmigration is described. As the death approaches, breathing becomes difficult. The jiva is about to vacate the gross body and move to another rented body. At this time, the body makes rumblings which is like the noise made by the cart loaded by household items, such as utensils. The Sruti describes death out of compassion to instil renunciation in us and also to prepare in advance for the death. At the time of death, the vital parts are slashed. There is helplessness. There is loss of memory. So miserable is this relative existence. It is time of departure of the subtle body from the gross body like a ripe fruit detaching from the tree. The subtle body travels and takes up another gross body. Though the Self does not travel as it is all-pervading, figuratively, it is said that the Self takes up another body. It means somewhere a child is born for which advance preparations are made. It is compared to a visit of a newly throned king to some place in his kingdom. The king is welcomed by the local leaders. When the king decides to leave, he is given a ceremonial send off. Similarly, at the time of death, when the breathing is difficult, organs give a send-off to the dying jiva.
Contd