यदा तूक्तगुरूपदेशादिदिशा तेनैवाहंभावेन स्वातन्त्र्यात्मना व्यापकत्वनित्यत्वादिधर्मपरामर्शमात्मनि । विदधता ततः शून्यादेः प्रमेयादुन्मज्ज्येवास्यते तदा तुर्यातीतावस्था । यदापि परामृष्टतथाभूतवैभवादिनित्यैश्वर्यसंभेदेनैवाहंभावेन शून्यादिदेहधात्वन्तं सिद्धरसयोगेन विध्यते , तदास्यां तुर्यदशायां तदपि प्रमेयतामुज्झतीव । सेयं द्वय्यपि जीवन्मुक्तावस्था समावेश इत्युक्ता शास्त्रे । सम्यगावेशनमेव हि तत्र तत्र प्रधानम् , तत्सिद्धये तूपदेशान्तराणि । यथा गीतम् ।
{मय्यावेश्य मनो ये मां ।}(गी। १२।२)
इति ।
{अथावेशयितुं चित्तं ।}(गी। १२।९)
इत्यादि च । समावेशपल्लवा एव च प्रसिद्धदेहादिप्रमातृभागप्रह्वीभावभावनानुप्राणिताः परमेश्वरस्तुतिप्रणामपूजाध्यानसमाधिप्रभृतयः कर्मप्रपञ्चाः । यद्गीतमपि ।
{अभ्यासेऽप्यसमर्थः सन्मत्कर्मपरमो भव ।}(गी। १२।१०)
इति । देहपाते तु परमेश्वर एवैकरसः , ---- इति कः कुत्र कथं समाविशेत् । तदेतदाह --- यत् पुनः कर्तृताया मुख्यत्वं तन्नान्तरीयकश्च शून्यादेर्गुणभावः , तस्मिंश्चाप्यचिद्रूपे गुणीभूते स्वातन्त्र्यस्याप्यबोधता इति मलल्यापारस्यापहस्तनात् चितो यः परोऽप्यात्मभागो बोधलक्षणो मलेन न्यक्कृतोऽभूत् तस्यापि अधुनोन्मग्नत्वेन मुख्यत्वम् । यच्च तत् कर्तृताया मुख्यत्वम् उन्मग्नता , इदमेव ज्ञानमज्ञानात्मकमलप्रतिपक्षत्वात् ; तदेतन्मुख्यत्वं समावेशस्य लक्षणं येन देहस्थितोऽपि पतिः इति मुक्तः इति शास्त्रेषूक्तः ॥१२॥
नन्वेवं पत्युः समावेशात्मिका तुर्यतदतीतरूपा भवतु दशा , पशोस्तु कथं सुषुप्तस्वप्नजाग्रदृशाभेद आगमेषूक्तः , ---- इत्याशङ्क्य सुषुप्तस्वरूपमेव तावदाचष्टे श्लोकत्रयेण ।
शून्ये बुद्ध्याद्यभावात्मन्यहन्ताकर्तृतापदे ।
अस्फुटारूपसंस्कारमात्रिणि ज्ञेयशून्यता ॥ §०§
साक्षाणामान्तरी वृत्तिः प्राणादिप्रेरिका मता ।
जीवनाख्याथवा प्राणेऽहन्ता पुर्यष्टकात्मिका ॥ §१§
तावन्मात्रस्थितौ प्रोक्तं सौषुप्तं प्रलयोपमम् ।
सवेद्यमपवेद्यं च मायामलयुतायुतम् ॥ §२§
In plain words
But when, in the way of the ’s teaching already given and the like, one rises out, as it were, from that , the void and the rest, and stays so, by that very I-ness whose self is , placing in the self the of properties such as all-pervasiveness and permanence: then there is the state of . And when the void and the rest, down to the constituents of the body, are pierced, as by joining with the perfected elixir, by that I-ness mingled with lasting sovereignty, all-pervasiveness and the rest, held in awareness to be so: then, in this state of , it too lets go of being a , as it were. Both of these, the state of , are called in the . For full entering is what is chief in one place and another, and other teachings are for gaining it. As it is sung:
“Those who, making their mind enter into Me, Me”
So it runs.
“But if, to make your thought enter”
and so on. And the spread of works, praise of the Supreme Lord, bowing, worship, meditation, and the rest, given life by the contemplation that makes the part that is the well-known , the body and the rest, bow down, are themselves the shoots of . As it is also sung:
“If you are not able even to practise, be one for whom work for Me is highest.”
But when the body falls, the Supreme Lord alone is, of one taste; so who would enter, where, and how? That is what he says. But being the doer is chief, and, inseparable from that, the void and the rest are subordinate; and when that, which is not in form, has become subordinate, the working of the , “lack of awareness even for ”, is pushed aside; so the other part of the self of , marked by awareness, which had been pressed down by , now also is chief, since it has risen up. And that chief place of being the doer, its rising up, is itself knowledge, since it stands against , whose self is lack of knowledge. This chief place is the mark of , by which one is called in the “” and “freed”, even while in the body.
But surely, let the have in this way a state made of , in the form of and what is beyond it; but how do the speak of the difference of states, deep sleep, dream and waking, for the ? With this doubt in view, he first sets out deep sleep in its own form, in three verses:
In the void, whose self is the absence of and the rest, the seat of I-ness and of being the doer, holding only that are unclear and formless, there is emptiness of anything to be known.
That is the inner working of the senses, held to set and the rest going, named life; or else it is I-ness in , made of the .
When one stands in that much alone, deep sleep is spoken of, like dissolution, with something known and with nothing known, joined with the and not joined.