Śrīmad-Bhāgavatam 6.16.56
उभयं स्मरत: पुंस: प्रस्वापप्रतिबोधयो: ।
अन्वेति व्यतिरिच्येत तज्ज्ञानं ब्रह्म तत्परम् ॥ ५६ ॥
ubhayaṁ smarataḥ puṁsaḥ
[ubhayam smaratah pumsah]
prasvāpa-pratibodhayoḥ
[prasvaapa-pratibodhayoh]
anveti vyatiricyeta
[anveti vyatirichyeta]
taj jñānaṁ brahma tat param
[taj jnaanam brahma tat param]
Word-for-word
ubhayam
—
both types of consciousness (sleep and wakefulness)
smarataḥ
—
remembering
puṁsaḥ
—
of the person
prasvāpa
—
of consciousness during sleep
pratibodhayoḥ
—
and of consciousness while awake
anveti
—
extends through
vyatiricyeta
—
may reach beyond
tat
—
that
jñānam
—
knowledge
brahma
—
the Supreme Brahman
tat
—
that
param
—
transcendental.
Blended reading (Sanskrit + English inline)
ubhayaṁ smarataḥ puṁsaḥ
ubhayam
both types of consciousness (sleep and wakefulness)
smarataḥ
remembering
puṁsaḥ
of the person
prasvāpa-pratibodhayoḥ
prasvāpa
of consciousness during sleep
pratibodhayoḥ
and of consciousness while awake
anveti vyatiricyeta
anveti
extends through
vyatiricyeta
may reach beyond
taj jñānaṁ brahma tat param
tat
that
jñānam
knowledge
brahma
the Supreme Brahman
tat
that
param
transcendental.
If one’s dreams during sleep are merely subject matters witnessed by the Supersoul, how can the living entity, who is different from the Supersoul, remember the activities of dreams? The experiences of one person cannot be understood by another. Therefore the knower of the facts, the living entity who inquires into the incidents manifested in dreams and wakefulness, is different from the circumstantial activities. That knowing factor is Brahman. In other words, the quality of knowing belongs to the living entities and to the Supreme Soul. Thus the living entity can also experience the activities of dreams and wakefulness. In both stages the knower is unchanged, but is qualitatively one with the Supreme Brahman.
Purport
In knowledge the living entity is qualitatively one with the Supreme Brahman, but the quantity of the Supreme Brahman is not the same as that of the living entity, who is part of Brahman. Because the living entity is Brahman in quality, he can remember the past activities of dreams and also know the present activities of wakefulness.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
That which remains during the waking and deep sleep states of the person observing those states, and which is different from them, is the jīva. Superior to the jīva is Brahman.
“How does the person in waking state remember what was observed by the witness during sleep, and thus say ‘I slept happily.’ One person cannot remember what was experienced by another person.” That which is present during the deep sleep and waking states of the man who investigates those states, and which is different from them, which continues while these states appear and disappear, is the jīva (jñānam). Just as one remembers during youth what was seen during childhood, even though the conditions are different, one remembers the bliss of deep sleep on waking. Superior to the jīva is Brahman. The jīva is not Brahman. Though the jīva is also the Lord because of being his taṭastha-śakti, the jīva does not belong to the Lord’s svarūpa-śakti. Thus it is different from Brahman.
Related lectures
Personal Guidance
If dreams were merely observed by the Supersoul, how could the entity remember them? One person can't access another's experience; therefore the entity is intimately involved. The argument insists on real connection between self and Lord within dream.
Reflection Questions
- Where am I treating my experience as private when it is actually witnessed by the Lord?
- How does shared witness change responsibility?
My note
Source: vedabase.io