FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 11.17.53

పుత్రదారాప్తబన్ధూనాం సఙ్గమ: పాన్థసఙ్గమ: । అనుదేహం వియన్త్యేతే స్వప్నో నిద్రానుగో యథా ॥ ౫౩ ॥
putra-dārāpta-bandhūnāṁ
[putra-daaraapta-bandhoonaam]
saṅgamaḥ pāntha-saṅgamaḥ
[sangamah paantha-sangamah]
anu-dehaṁ viyanty ete
[anu-deham viyanty ete]
svapno nidrānugo yathā
[svapno nidraanugo yathaa]
putra — of children dāra — wife āpta — relatives bandhūnām — and friends saṅgamaḥ — the association, living together pāntha — of travelers saṅgamaḥ — association anu-deham — with each change of body viyanti — they are separated ete — all these svapnaḥ — a dream nidrā — in sleep anugaḥ — occurring yathā — just as.
Blended reading (Sanskrit + English inline)
putra-dārāpta-bandhūnāṁ
putra
of children
dāra
wife
āpta
relatives
bandhūnām
and friends
saṅgamaḥ pāntha-saṅgamaḥ
saṅgamaḥ
the association, living together
pāntha
of travelers
saṅgamaḥ
association
anu-dehaṁ viyanty ete
anu-deham
with each change of body
viyanti
they are separated
ete
all these
svapno nidrānugo yathā
svapnaḥ
a dream
nidrā
in sleep
anugaḥ
occurring
yathā
just as.
The association of children, wife, relatives and friends is just like the brief meeting of travelers. With each change of body one is separated from all such associates, just as one loses the objects one possesses in a dream when the dream is over.

Pāntha-saṅgama indicates the momentary association of travelers at hotels, restaurants, tourist spots or, in more traditional cultures, freshwater wells and walking paths. We are now associated with many relatives, friends and well-wishers, but as soon as we change our material body we will immediately be separated from all these associates, just as upon awakening we are immediately separated from the imaginary situation of a dream. One becomes attached to the sense gratification of one’s dream, and similarly, under the spell of the illusory concepts of “I” and “mine,” we become attached to so-called relatives and friends who gratify our sense of false ego. Unfortunately, such fleeting egoistic association covers our real knowledge of the self and the Supreme, and we remain hovering in material illusion, futilely endeavoring for permanent sense gratification. One who remains attached to the bodily concept of family and friends cannot possibly give up the false egoism of “I” and “mine,” or “I am everything and everything is mine.”

Without giving up material sense gratification we cannot become steady on the transcendental platform of devotional service, and therefore we cannot relish the actual flavor of eternal happiness. Unless one becomes a pure devotee of the Lord, accepting Lord Kṛṣṇa as one’s only friend, one cannot give up the hankering for temporary and superficial material relationships. A traveler far away from his home and loved ones may strike up superficial conversations with other travelers, but such relationships have no ultimate meaning. One should therefore revive one’s lost relationship with Lord Kṛṣṇa. We are constitutionally part and parcel of Lord Kṛṣṇa, who is the reservoir of all spiritual pleasure, and our original relationship with Him is full of love and happiness. But because of our desire to enjoy independently from Him, we fall down into the confusing, meaningless network of material relationships created by māyā. An intelligent person realizes there is no actual pleasure or satisfaction for the soul on either this planet or any other material planet. Therefore, like a weary traveler exhausted from his journey, he should go back home, back to Godhead, for eternal peace as the faithful servant of Lord Śrī Kṛṣṇa.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The association of children, wife, relatives and friends is just like the brief meeting of travelers. With each change of body one is separated from all such associates, just as one loses the objects one possesses in a dream when the dream is over. Association with family is like a meeting of travelers. Sons and other objects of affection are destroyed with every new body we take, just as, after sleeping, the objects of a dream perish. The example is used to show temporary nature of relationships, not show that the world is false, or it is used to show that the world is false like a dream because possessiveness is false.
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