4. Mandukya Upanishad | Chapter 1 Mantra 5-6 | Swami Sarvapriyananda 

This can be found in the Appendix page 374, Waking and Dream Experience. Swami Nikhilananda Upanishads Volume 2

First, Dream objects are felt, while the dream lasts, to be as real as those of the waking state. In dreams, as in the waking state, there exists as a sense of distinction between real and unreal. Second, dream objects are subjective, that is to say, that they are the creation of the sleeper’s mind, whereas waking objects are real, that is to say, they exist outside, independent of the perceiver, and are perceived by means of sense organs. What makes this difference is said to be the instrumentality of the sense-organs, which are active in the waking state and inactive in sleep......But a distinction made on such grounds is not plausible. The sense-organs and the physical bodies of the dream world are as active as those of the waking world. In dreams, too, one not only thinks, but touches, tastes, smells, hears and sees objects though they are only creations of the dream. A man dreams that he sees a mountain, climbs it, and feels satisfied after reaching the top. Thus there exists not only an ego but also external objects and inner feelings in the dream state as in the waking. Third, the dream experience is said to be private, its objects and actions being known to the dreamer and none else, whereas the waking experience is shared by others. But the application of the idea of “private” or “public” to distinguish the objects of one state from those of another is not valid. Like the waking world, the dream world, too, has not only its sun, moon, stars, but other living beings as well, who share with the dreamer the experience of the dream. Dream experience has as much of public character, so long as the dream lasts, as waking experience. Fourth, waking percepts-in contrast to dream percepts-- are said to endure for an appreciable and measurable period of time. But dream objects are also observed to endure for months and years, though the dream may not last for more than a few minutes as measured by the standard of time of the waking mind. Fifth, it is observed that the money a dreamer possesses cannot purchase his bread and butter when he feels hungry in the waking state. But likewise, the money owned by a waking person does not serve a similar purpose in his dreams. If the test of reality is pragmatic, it can be said that dream objects are means to dream ends just as much as waking objects are means to waking ends. Sixth, dream percepts(experiences) are often found to be queer and fantastic, the likes of which are not seen in the world of the waking man. But such percepts, however absurd, appear perfectly normal to the dreamer. Obviously, he has his own notions of time, space, distance, and form. But his standards are unreal to the waking person. Similarly, the standards of the waking state do not apply in the dream, though both standards have their application in their respective spheres. Seventh, it may be objected that dream experiences are refuted by waking ones. A man, after awaking, can judge the merits of the dream; but waking experiences are not found to be unreal in dreams, nor does a person sit in judgment, while dreaming, over his waking experiences. ....In answer it may be said that to the dreamer the dream is a waking state. Eight, it is said that what gives the indisputable stamp of reality to the waking state is that we return to the same objects-such as children, relatives, friends, and house-every time we awake, whereas we do not see the same objects in the successive dream states. In reply, Vedanta declares that the dream state is a waking state for the dreamer, as has already been pointed out, and one knows a state to be a waking state only when there is the feeling that the objects seen are real and, as such, remain the same in all waking states. Ninth, if the objects of the waking state are exactly like those of the dream state, then our beloved kith and kin would be no more than ideas, like those of our dream-world relatives. Such an attitude is repugnant to our feelings. The reply of Vedanta is that our relatives seen in the waking or the dream state are as real as the “I,” or ego, which deals with them. Their physical bodies also are as real as our bodies in those states. For instance, if a man in the waking state regards his ego or body as real, then his kith and kin are also to be regarded as real in that state. Confusion arises when a man thinks his body or ego to be real and the bodies or egos of others to be mere ideas. Tenth, it may be urged that in dreams the objects one takes to be real are mere ideas, whereas in the waking state the real appears real, and the unreal, unreal (i.e. mere ideas). Further, in the waking state a man has a more clear and logical mind than while he is dreaming. In reply it may be said that a person fully awake sometimes sees a snake to be real, whereas after inquiry he finds it to be only a rope. Till the truth is known, the snake is real to him, though in fact it is only an idea projected by his mind.

Especially during the lecture itself. He is so generous and offers time at the end but they seem to be in a rush. Yet, Swamiji is so patient.

questions are sophomoric and without pre thought

@@chakravaham really it is so irritating

Every teaching had a student for it. But these guys are real and interested to understand and know higher knowledge of upnishads. Let they keep their curiosity.

@@chakravahaml😅

no thing = every thing

Yes exactly my thought!

Try good-quality headphones.

Honestly, most of the time Swami's incisive interpretation is better. It's often v muddled thinking from class.