Bhashya
यत्र पुनः सा अविद्या सुषुप्ते वस्त्वन्तरप्रत्युपस्थापिकाशान्ता, तेन अन्यत्वेन अविद्याप्रविभक्तस्य वस्तुनः अभा-वात्, तत् केन कं पश्येत् जिघ्रेत् विजानीयाद्वा ।अतःस्वेनैव हि प्राज्ञेन आत्मना स्वयंज्योतिःस्वभावेन संपरिष्व-क्तः समस्तः संप्रसन्नः आप्तकामः आत्मकामः, सलिलवत्स्वच्छीभूतः- सलिल इव सलिलः, एकः द्वितीयस्याभा-वात् ; अविद्यया हि द्वितीयः प्रविभज्यते ; सा च शान्ता
In plain words
But when that nescience which conjures up a second thing has gone quiet in deep sleep, there is nothing left for anyone to see, smell, or know, because the very entity it used to mark off as 'other' is simply not there. So the sleeper rests held only by his own self -- the self whose very nature is light needing no other light. He is whole, utterly at peace, his every desire already fulfilled, wanting nothing but himself, settled the way water settles into water. He is one, because there is no second. A second only ever appears through nescience -- and nescience has now fallen silent --
Close to the Sanskrit
But where, in deep sleep, that nescience which presents another entity is at rest, then, because of the absence of any entity that nescience has marked off as different, by whom would what be seen, smelled, or known? Therefore, embraced wholly by his own self alone -- the wise self, whose nature is self-luminous light -- he is entire, perfectly serene, one whose desires are attained, one whose only desire is the Self, become clear like water: water as it were meeting water, one, because of the absence of a second; for it is by nescience alone that a second is ever marked off; and that nescience is now at rest --