सः वा एषः एतस्मिन् स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति बुद्धान्तायैव सः यत् तत्र किञ्चित् पश्यति अनन्वागतः तेन भवति असङ्गः हि अयं पुरुषः इति एवम् एवैतत् याज्ञवल्क्य सः अहम् भगवते सहस्रम् ददामि अत ऊर्ध्वं विमोक्षायैव ब्रूहि इति
saḥ vā eṣaḥ etasmin svapne ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyony ādravati buddhāntāyaiva saḥ yat tatra kiñcit paśyati ananvāgataḥ tena bhavati asaṅgaḥ hi ayaṃ puruṣaḥ iti evam evaitat yājñavalkya saḥ aham bhagavate sahasram dadāmi ata ūrdhvaṃ vimokṣāyaiva brūhi iti
"Having taken his pleasure and roamed about in dream, having seen good and evil, he hastens back by the same way to the former place — to waking. Whatever he sees there does not follow him: this person is attached to nothing." — "Just so, Yājñavalkya! I give a thousand to the reverend one. Speak on, for the sake of liberation."
fd087996674c · publicado 27 jul 2026, 1:12:39 UTC
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The second transition: from dream to waking, and the same law: what was seen in the dream "does not follow him". One who wakes does not drag the debts of his dreams into the day: a nightmare is not judged in the morning, dream wealth is not credited. Nature herself grants an amnesty every morning — a model of that freedom which is asaṅga.
The subtlety is in the symmetry: the Upaniṣad applies the law both ways — to waking too! If nothing follows from dream into waking, then waking is for the Shining One one more station, from which he will leave just as unburdened. This prepares the boldest step of the conversation: to see death as one more such "hastening back by the same way" — and nothing more.