Bhashya
न कंचनेत्यादि ।न हि सुषुप्ते पूर्वयोरिव अन्यथाग्रहणलक्षणं स्वप्नदर्शनं कामो वा कश्चन विद्यते ।तदेतत्सुषुप्तं स्थानमस्येति सुषुप्तस्थानः स्थानद्वयप्रविभक्तमनस्पन्दितं द्वैतजातम् ।तद्यथा रूपापरिज्ञानेन अविवेकापन्नं नैशतमोग्रस्तमिवाहः स्फुटप्रपञ्चम् एकीभूतुमुच्यते ।अत एव स्वप्नजाग्रन्मनःस्पन्दनानि प्रज्ञानानि घनीभूतानीवेयमवस्था विवेक रूपत्वात्प्रज्ञानघन उच्यते ।यथा रात्रौ नैशेन तमसा अविभज्यमानं सर्वं घनमिव तद्वत् प्रज्ञानघन ।एव-शब्दान् जात्यन्तरं नास्तीत्यर्थः ।मनसो विषयविषय्याकारस्पन्दनायासदुःखाभावात् आनन्दमयः आनन्दप्रायः न आनन्द एव, अनात्यन्तिकत्वात्- यथा लोके निरायासस्थितौ मुख्यानन्दभुगुच्यते, 'एष परमानन्दः' इति श्रुतेः ।स्वप्नादिप्रतिबोधे चेतः प्रति द्वारीभूतत्वात् चेतोमुखः बोधलक्षणं वा चेतो मुखं द्वारमस्य स्वप्नाद्यागमनं प्रति इति चेतोमुखः ।भूतभविष्यज्ज्ञातृत्वात् सर्वविषयज्ञातृत्वमस्यैवेति प्राज्ञः ।सुप्तो हि भूतपूर्वगत्या प्राज्ञ उच्यते ।अथवा प्रज्ञप्तिमात्रमस्यैवासाधारणं रूपमिति प्राज्ञः इतरयोर्विशिष्टमपि ज्ञानमस्ति सोऽयं प्राज्ञः तृतीयः पादः ।एष हि स्वरूपावस्थः साधिदैविकस्य भेदजातस्य सर्वस्य ईशिता नैतस्माज्जात्यन्तरभूते अन्ये-
In plain words
'Not any' — that is how the base-text opens, and here is what it means: in dreamless sleep, unlike in waking or dreaming, there is no mistaken vision and no desire of any kind at all. That is why this state is called 'the one whose home is deep sleep' — every vibration of mind that belonged to the other two states has folded into a single undivided mass of duality. Think of daylight's whole vivid world swallowed by the darkness of night until nothing in it can be told apart any more — that is what 'becoming one' means. In just the same way, every flicker of mind that stirred in dream and in waking condenses into this one state, and because it no longer has the shape of anything differentiated, it is called 'a mass of pure awareness'. As night's darkness leaves everything one undivided lump, so this state is one undivided mass of awareness. And the word 'alone' is telling you something precise: there is no further category beyond this. Because the mind's whole effort and ache — the endless back-and-forth between what is seen and who is seeing — is simply gone, this state is 'made of bliss'. Made of bliss, not bliss pure and simple, because it isn't the final word on bliss — the way, in ordinary life, we say someone resting utterly effortlessly is 'tasting the chief bliss', which is exactly what the scripture means by 'this is the highest joy'. It is called 'mind-mouthed' because it is the doorway back toward the mind when dream stirs again — or, put differently, its very mark is that awakening; the mind is its mouth, the passage through which dream comes rushing back in. It is 'the wise one' because it knows both what has been and what will be, because all knowing belongs to it alone. We call the sleeper 'wise' by the same habit of speech that names someone by what they used to be. Or, another way to see it: pure cognition, and nothing else, is this one's own unshared nature — that alone is enough to call it 'the wise one', since the other two states carry some further, specific knowledge besides. This same one is the third quarter of the Self. And this one, resting simply in its own nature, rules over the whole world of distinctions and the powers that preside over them — nothing beyond it belongs to some wholly different order...
Close to the Sanskrit
'Not any' and so on [the base-text says]. For in deep, dreamless sleep, unlike in the two previous states, there exists no dream-vision characterized by wrong apprehension, nor any desire whatsoever. Hence this is called 'having deep sleep as its seat' — the vibration of mind belonging to the two [prior] states, [now] undifferentiated, [is] the whole mass of duality. For example, just as, through the failure to discern forms, [everything] fallen into non-discrimination — as if the day's clearly manifest expanse had been swallowed by the night's darkness — is said to have 'become one', so too, for this very reason, the vibrations of mind belonging to dream and waking, [i.e.] the [individual] cognitions, having as it were become condensed, this state is called 'a mass of cognition', because it does not have the nature of differentiation. Just as at night, by the night's darkness, everything undivided is like a single mass, so too [this state] is 'a mass of cognition'. The word 'alone' [means]: there exists no other category [besides this] — that is the meaning. Because of the total absence of the effort and suffering that take the form of the vibration of object and subject belonging to the mind, [this state is] 'made of bliss' — [that is,] predominantly bliss, not bliss itself, because it is not the final, absolute [bliss] — just as in ordinary life one established without effort is said to 'enjoy the principal bliss', by the śruti-passage 'This is the highest bliss'. Because it has become, as it were, a doorway toward the mind at the re-awakening into dream and so on, [it is called] 'mind-mouthed'; or, alternatively: its mark is awakening, and 'mind' is its 'mouth', [i.e.] its doorway, toward the coming of dream and so on — thus it is 'mind-mouthed'. Because it is the knower of the past and the future, [and] because the knowership of all objects belongs to this one alone, [it is] 'Prājña', the wise one. The sleeping one is indeed called 'Prājña' by reference to what he formerly was [when awake and knowing]. Or, alternatively: because mere cognition-as-such is this one's own exclusive nature, it is 'Prājña'; in the other two [states] there also exists a specific, differentiated knowledge; this same [being] is 'Prājña', the third quarter [of the Self]. This one indeed, abiding in his own true nature, is the ruler of the entire mass of distinctions together with their presiding deities; nor, distinct from this one, [are there] others of another category —[the source breaks off before the sentence is completed].