Bhashya
ताः वै, अस्य शिरःपाण्यादिलक्षणस्य पुरुषस्य, एताःहिता नाम नाड्यः, यथा केशः सहस्रधा भिन्नः, तावतादुःखस्वरूपत्वात् ।किं बहुना, यदेव जाग्रत् भयं पश्यति हस्त्या-दिलक्षणम्, तदेव भयरूपम् अत्र अस्मिन्स्वप्ने विनैव हस्त्यादि-रूपं भयम् अविद्यावासनया मृषैव उद्भूतया मन्यते ।अथ पुनःयत्र अविद्या अपकृष्यमाणा विद्या चोत्कृष्यमाणा — किंवि-षया किंलक्षणा चेत्युच्यते- अथ पुनः यत्र यस्मिन्काले, देवइव स्वयं भवति, देवताविषया विद्या यदा उद्भूता जागरि-तकाले, तदा उद्भूतया वासनया देवमिव आत्मानं मन्यते ;स्वप्नेऽपि तदुच्यते- देव इव, राजेव राज्यस्थः अभिषिक्तः,स्वप्नेऽपि राजा अहमिति मन्यते राजवासनावासितः ।एवम् अत्यन्तप्रक्षीयमाणा अविद्या उद्भूता च विद्या सर्वा-त्मविषया यदा, तदा स्वप्नेऽपि तद्भावभावितः- अहमेवेदंसर्वोऽस्मीति मन्यते ; स यः सर्वात्मभावः, सोऽस्य आत्मनःपरमो लोकः परम आत्मभावः स्वाभाविकः ।यत्तु सर्वा-त्मभावादर्वाक् वालाग्रमात्रमपि अन्यत्वेन दृश्यते- नाहम-स्मीति, तदवस्था अविद्या ; तया अविद्यया ये प्रत्युपस्था-पिताः अनात्मभावा लोकाः, ते अपरमाः स्थावरान्ताः ; तान्संव्यवहारविषयान् लोकानपेक्ष्य अयं सर्वात्मभावः समस्तो-ऽनन्तरोऽबाह्यः, सोऽस्य परमो लोकः ।तस्मात् अपकृष्य-माणायाम् अविद्यायाम्, विद्यायां च काष्ठां गतायाम्, सर्वात्म-भावो मोक्षः, यथा स्वयंज्योतिष्ट्वं स्वप्ने प्रत्यक्षत उपलभ्यते
In plain words
These are called his hitā channels — this person shaped like a head, hands, and everything else — fine as a hair split into a thousand strands, and just as fine, just as hard to grasp. What more is there to say: whatever elephant-shaped fear he has ever seen while awake, that very same fear, right here in this dream, with no actual elephant anywhere near him, he simply imagines out of the impression nescience has left behind — nothing but illusion. Now once more: as nescience keeps receding and knowledge keeps growing, what is that knowledge about, and what does it look like? Here is the answer. Once more: there comes a moment when he feels like a god himself — when knowledge of a deity, gathered while awake, has arisen, then, carried by that very impression, he imagines himself to be god-like. The same thing happens in dream: like a god, like a king enthroned and anointed, in dream too he thinks 'I am a king,' soaked through with the impression of kingship. And in just this way, once nescience has nearly worn away completely and knowledge of the Self of everything has arisen, then, even in dream, steeped in that very state, he thinks, 'I alone am all this.' That state of being everything — that is this Self's highest world, its supreme and utterly natural condition. But whatever is seen as other than oneself, even by a hair's breadth, short of that state of being everything — the thought 'I am not that' — that condition is nescience, plain and simple. The worlds of separateness nescience puts in front of him are never the highest; they run all the way down to the merely stationary. Set against those ordinary, everyday worlds, this state of being everything — whole, with nothing inside it and nothing outside it — is his highest world. So once nescience is receding and knowledge has reached its very limit, this state of being everything is liberation — exactly as self-luminosity is directly felt in dream...
Close to the Sanskrit
These, indeed, are the channels called hitā belonging to this person characterized by head, hands, and so on, as fine as a hair split a thousandfold, being, to that same degree, of the nature of suffering. What need of much talk: whatever fear characterized by an elephant and the like one sees while awake, that same fear-form, here, in this dream, even without any actual elephant-form at all, is imagined as fear that has arisen falsely indeed, through an impression left by nescience. Now again: where nescience is receding and knowledge is increasing — of what object, and of what character, is now stated. Now again: where, at which time, he himself becomes like a god — when knowledge whose object is a deity has arisen in the waking state, then, through the impression that has arisen from that, he imagines himself, the Self, as like a god. In dream too, this is said: like a god, like a king established in the kingdom, anointed; in dream too he thinks 'I am a king,' impregnated with the impression of kingship. Thus, when nescience is being utterly diminished, and knowledge whose object is the Self of all has arisen, then, even in dream, pervaded by that state, he thinks 'I alone am all this.' That which is the state of being all — that is this Self's highest world, the highest state of the Self, its natural state. But that which, short of the state of being all, is seen as other even to the extent of a hair's tip — the thought 'I am not that' — that state is nescience. The worlds of non-Self-hood presented by that nescience are not supreme, ending with the stationary. Measured against those worlds which are the objects of ordinary transaction, this state of being all — entire, without interior, without exterior — is his highest world. Therefore, when nescience is receding and knowledge has reached its culmination, the state of being all is liberation, just as self-luminosity is directly apprehended in dream...