The cloud that hides the huge sun leas not existed (ever) before nor will exist (ever) thereafter, but is visible only during that interval. And it obstructs the vision of the spectator and not the solar orb; for, if it were not so, how can the group of clouds be visible without the sun? In this manner does the universe (visva) [**] veil the understanding and not the supreme (self) that is its [*+] own illuminer and inspirer. (32)

Having, in dream, ruled a kingdom with all the glories thereof, one does not, on waking thereafter, feel sorry that he has lost his kingdom, knowing, as he does, that it was unreal. Nor does one become liable to punishment by committing adultery or other evil deed in dream. So will it be, if one should forget all the activities of his waking state like dreams. (33)

The pleasure or pain experienced in the dream-state becomes unreal on waking, and the objects towards which the activities of the physical body are directed in the waking state become unreal during sleep. But, although unreality is thus established in both ways, the ignorant person still clings to it [**], although its

illuminer is the self (satya). Surely, we are not aware why this should be so. (34)

One is filled with sudden grief on seeing the death, in one's dream, of a relation that lives in one's waking state. So, too, does one feel happy by seeing alive, in dream, one that was dead in the waking state. And although one remembers (in dream) the death or the life of the individual (in one's waking condition), he nevertheless converses with him. This being so, reality or unreality depends only on the length or shortness of time. [**] (35)

Although the pleasure of meeting a woman in dream is extremely unreal, yet the discharge resulting therefrom is visible. In the same way does the universe appear as almost real although it has sprung from unreality. The man in the (above) dream may be real, but the woman and her company are only unreal, and yet the cloth is actually soiled in the morning by the discharge. All this universe, therefore, has imagination (kalpana) [**] for its root-cause. (36)

All persons witness the sport of this (self) every day in the dream-state, and yet no one sees that (self) itself sporting with illusion (maya) without any of the organs of sense [**]. Nor does any one realise it, in the waking state, as the illuminer of all objects and the inspirer of all creatures, nor, in deep sleep, as that which is full of supreme bliss. This is wonderful! (37)

The revelation of a sacred word (mantra) heard in dream becomes real on waking; and as the result of a benediction in dream, the desired object is actually attained in the morning. Thus the real may spring up even from the unreal. [*+] Further, that (self) alone is self-resplendent by which are manifested all