Bhashya
एवं सोम्य ते षोडशानामन्नकलानां सामर्थ्यरूपाणाम्तायां यदवस्थानम्, तत् पुत्राय आचिख्यासुः उद्दालको ह किल आरुणिः श्वेतकेतुं पुत्रमुवाच उक्तवान्— स्वप्नान्तं स्वप्रमध्यम् स्वप्र इति दर्शनवृत्तेः स्वप्रस्याख्या, तस्य मध्यं स्वप्नान्तं सुषुप्तमित्येतत् ; अथवा स्वप्नान्तं स्वप्नसतत्त्वमित्यर्थः ।तत्राप्यर्थात्सुषुप्तमेव भवति, 'स्वमपीतो भवति' इति वचनात् ; न हि अन्यत्र सुषुप्तात् स्वमपीतिं जीवस्य इच्छन्ति ब्रह्मविदः ।तत्र हि आदर्शापनयने पुरुषप्रतिबिम्बः आदर्शगतः यथा स्वमेव पुरुषमपीतो भवति, एवं मनआद्युपरमे चैतन्यप्रतिबिम्बरूपेण जीवेन आत्मना मनसि प्रविष्टा नामरूपव्याकरणाय परा देवता सा स्वमेव आत्मानं प्रतिपद्यते जीवरूपतां मनआख्यां हित्वा ।अतः सुषुप्त एव स्वप्नान्तशब्दवाच्य इत्यवगम्यते ।यत्र तु सुप्तः स्वप्नान्पश्यति तत्स्वप्नं दर्शनं सुखदुःखसंयुक्तमिति पुण्यापुण्यकार्यम् ।पुण्यापुण्ययोर्हि सुखदुःखारम्भकत्वं प्रसिद्धम् ।पुण्यापुण्ययोश्चाविद्याकामोपष्टम्भेनैव सुखदुःखदर्शनकार्यारम्भकत्वमुपपद्यते नान्यथेत्यविद्याकामकर्मभिः संसारहेतुभिः संयुक्त एव स्वप्ने इति न स्वमपीतो भवति ।'अनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा सर्वान् शोकान् हृदयस्य भवति' 'तद्वा अस्यैतदतिच्छन्दा एष परम आनन्दः.'इत्यादिश्रुतिभ्यः ।सुषुप्त एव स्वं देवतारूपं जीवत्वविनिर्मुक्तंदर्शयिष्यामीत्याह— स्वप्नान्तं मे मम निगदतो हे सोम्यविजानीहि विस्पष्टमवधारयेत्यर्थः ।कदा स्वप्नान्तो भवतीति,उच्यते— यत्र यस्मिन्काले एतन्नाम भवति पुरुषस्यस्वप्स्यतः ।प्रसिद्धं हि लोके स्वपितीति ।गौणं चेदंनामेत्याह— यदा स्वपितीत्युच्यते पुरुषः, तदा तस्मिन्कालेसता सच्छब्दवाच्यया प्रकृतया देवतया संपन्नो भवतिसंगतः एकीभूतो भवति ।मनसि प्रविष्टं मनआदिसंसर्गकृतंजीवरूपं परित्यज्य स्वं सद्रूपं यत्परमार्थसत्यम् अपीतःअपिगतः भवति ।अतः तस्मात् स्वपितीत्येनमाचक्षतेलौकिकाः ।स्वमात्मानं हि यस्मादपीतो भवति; गुणना-मप्रसिद्धितोऽपि स्वात्मप्राप्तिर्गम्यत इत्यभिप्रायः ।कथं पुन-र्लौकिकानां प्रसिद्धा स्वात्मसंपत्तिः ? जाग्रच्छ्रमनिमित्तोद्भव-त्वात्स्वापस्य इत्याहुः— जागरिते हि पुण्यापुण्यनिमित्तसुख-दुःखाद्यनेकायासानुभवाच्छ्रान्तो भवति ; ततश्च आयस्तानांकरणानामनेकव्यापारनिमित्तग्लानानां स्वव्यापारेभ्य उप-रमो भवति ।श्रुतेश्च ‘श्राम्यत्येव वाक् श्राम्यति चक्षुः’ इत्ये-वमादि ।तथा च ‘गृहीता वाक् गृहीतं चक्षुः गृहीतं श्रोत्रंगृहीतं मनः’ इत्येवमादीनि करणानि प्राणग्रस्तानि ; प्राण एकःअश्रान्तः देहे कुलाये यो जागर्ति, तदा जीवः श्रमापनुत्तयेस्वं देवतारूपमात्मानं प्रतिपद्यते ।नान्यत्र स्वरूपावस्थाना-च्छ्रमापनोदः स्यादिति युक्ता प्रसिद्धिर्लौकिकानाम्— स्वंह्यपीतो भवतीति ।दृश्यते हि लोके ज्वरादिरोगग्रस्तानांतद्विनिर्मोके स्वात्मस्थानां विश्रमणम्, तद्वदिहापि स्यादितियुक्तम् ।‘तद्यथा श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः’इत्यादिश्रुतेश्च ॥
In plain words
Thus, dear one, wishing to explain to his son how those sixteen food-nourished cognitive capacities rest in their source during sleep, sage Uddalaka Āruṇi addressed his son Śvetaketu. He spoke of the 'end of dream,' meaning deep sleep, which is the core and reality underlying dreams. For scripture declares that in deep sleep the soul goes to its own true home—an absorption that knowers of Brahman recognize only in profound slumber, and nowhere else. Just as a reflection in a mirror merges back into the person when the mirror is removed, so when the mind and senses cease their activity, the individual soul—which is a reflection of supreme consciousness—sheds its mental limitations and recovers its identity in the supreme Divinity (Sat). Therefore, deep sleep is precisely what is meant by the 'end of dream.' When a person dreams, however, seeing visions of joy and sorrow, that state is bound up with merit, demerit, ignorance, and desire; caught in those roots of saṃsāra, the dreamer has not yet merged into the Self. As scripture confirms: 'Untouched by merit, untouched by demerit, he crosses beyond all the sorrows of the heart... this is the supreme bliss.' Wishing to reveal that pristine state of the soul freed from all individuality in deep sleep, the father says: 'Listen carefully as I explain the end of dream to you, dear one.' When common people say a person 'sleeps' (svapiti), what does it mean? Etymologically, it means he has gone (apītaḥ) to his own (savam) true Self (Sat). Having dropped the mental identities forged by daily life, he merges into pure existence, which is the ultimate truth. Ordinary people also recognize that sleep relieves the exhaustion of waking life; just as tired limbs or fever-stricken bodies find rest only by returning to their natural composure, scripture declares, like a tired falcon returning to its nest, the soul in deep sleep finds supreme repose in its own divine essence.
Close to the Sanskrit
Thus dear one of those sixteen parts of food of capacity forms in that which is the resting, that to the son desiring to explain Uddalaka indeed son of Aruna addressed the son Svetaketu: end of dream, middle of dream, dream thus of the function of seeing description, of that the middle is end of dream, deep sleep is this; or end of dream is dream's true nature. Therein also by implication deep sleep alone becomes, from the statement 'he goes to his own becomes'; for knowers of Brahman do not desire the going to one's own of the jīva elsewhere than in deep sleep. There indeed in removal of mirror the reflection of man mirror-gone just as his own self gone to person becomes, thus in cessation of mind and others in the form of reflection of consciousness by the jīva as self in mind entered for manifestation of name and form supreme deity that her own self attains the state of jīva mind-named abandoning. Hence in deep sleep alone end-of-dream-word-denoted is understood. Where indeed sleeping sees dreams that dream vision happiness and sorrow connected as merit-demerit effect. Of merit and demerit indeed happiness-sorrow-initiating-property is well known. Of merit and demerit and with ignorance-desire-support alone happiness-sorrow-vision-effect-initiating-property is established not otherwise thus with ignorance-desire-karma as samsara causes connected indeed in dream thus not his own gone becomes. From such śrutis as 'untouched by merit untouched by papa, crossed indeed then all sorrows of heart becomes' 'that indeed of this beyond desires this supreme bliss'. Deep sleep alone own deity form jīva-state-freed I will show saying: end of dream of me my speaking O dear one know clearly ascertain is the meaning. When deep sleep becomes, it is said: where in which time this name becomes of person about to sleep. Well known indeed in world he sleeps thus. Secondary and this name thus says: when sleeps is said person, then at that time with Sat Sat-word-denoted by primary deity accomplished becomes united one-formed becomes. In mind entered mind-and-others-contact-made jīva-form abandoning own Sat-form which is supreme truth gone to is. Hence therefore he sleeps thus they call him worldly people. Own self indeed since gone to becomes; from derivative name popularity also own self attainment is understood is the intention. How again of worldly people popular own self attainment? Waking-fatigue-cause-originating-nature of sleep thus they say: in waking indeed merit-demerit-cause-happiness-sorrow-etc.-many-hardship-experience-from tired becomes; and of fatigued organs diverse activity cause soiled from their activities cessation becomes. From śruti also 'grows weary indeed speech grows weary eye' and like this. And similarly 'seized speech seized eye seized ear seized mind' and such like organs prana-seized; prana one untired in body in nest who wakes, then jīva fatigue-removal-for own deity-form self attains. Not elsewhere from true-form-abiding fatigue-removal might be thus justified popularity of worldly people—own indeed gone to becomes. Seen indeed in world fever-and-other-disease-seized of their release in self-abiding resting, similarly here also might be, thus it is proper. And from such śruti as 'that just as falcon or eagle flying about tired'.