dagdhāśayo mukta-samasta-tad-guṇo

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dagdhāśayo mukta-samasta-tad-guṇo

naivātmano bahir antar vicaṣṭe

parātmanor yad-vyavadhānaṁ purastāt

svapne yathā puruṣas tad-vināśe

When the subtle body and all its effects have been destroyed, one no longer sees external sense objects, internal disturbances, or the obstacles to seeing Paramātmā that previously existed, just as on waking up, a person no longer sees objects experienced in his dream.

Then what happens? When the subtle body has been destroyed, the person who is freed of all its effects, such as identifying himself as the doer, no longer sees sense objects for pleasure (bahiḥ) for the self (ātmanaḥ) or lamentation, illusion and other internal effects. He no longer sees the obstacles between the Paramātmā and ātmā that previously existed. In other words he sees Paramātmā with no obstacles, just as one does not what one saw in the dream when wakes up from a sleeping condition.  

|| 4.22.28 ||

ātmānam indriyārthaṁ ca

paraṁ yad ubhayor api

saty āśaya upādhau vai

pumān paśyati nānyadā

When the subtle body covers the jīva, one sees the jīva as an enjoyer, the objects of enjoyment and the result of these—happiness and distress. But when the subtle body is absent, one sees Paramātmā.

The subtle body is an imposition on the jīva. That is the obstacle mentioned in the previous verse. When the subtle body exists, one sees that subtle body, and when that is absent, one sees Paramātmā. That is explained in this verse. When the subtle body (āśaye) is an obstruction (upādhau), one sees the jīva covered by the subtle body as an enjoyer (ātmānam), objects of enjoyment, and happiness and distress arising from that (param). If the subtle body is absent, then one sees Paramātmā alone (na anyadā).

|| 4.22.29 ||

nimitte sati sarvatra

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