एवं यदुभयात्मकं पुर्यष्टकं तावत्येव शुद्धे या विश्रान्तिः , तस्यां सत्यां यदहन्तायाः सुषुप्ताया बोधलक्षणं भावरूपं कर्म च क्रियास्वभावं तत् सौषुप्तम् । मलेन हि प्रमाता सुप्तः कलया त्वसुप्त इव , अत्र तन्निमज्जने सुष्ठु सुप्तस्तस्य भावः कर्म वा , ---- इति । तत्र शून्यसौषुप्ते न किञ्चिद्व्यतिरिक्तं वेद्यम् , ---- इति मायीयमलाभावादपवेद्यं तत् ; प्राणसुषुप्ते तु स्पर्शकृतस्य सुखदुःखादेर्भावात् मायाख्यमस्ति मलम् , ---- इति सवेद्यं तत् । एवं गाढागाढसुषुप्तद्वितयवत् प्रलयो ऽपि मन्तव्यः । स परं देहादिप्रध्वंसानुदयकृतश्चिरतरकालश्च । सुषुप्तं तु देहाद्यनादरकृतमचिरकालं च , ---- इति विशेषः । तत्रापि श्रमकृतं निद्रा , धातुदोषकृतं मूर्च्छा , द्रव्यकृतं मदोन्मादादि , स्वातन्त्र्यकृतं समाधिः , ---- इत्याद्यवान्तरभेदः । केचित्तु समाधिरूपं सवेद्यमन्यदपवेद्यम् , ---- इति प्रपन्नाः ॥१५॥
नन्वेवं स्फुटवेद्यपदविनिर्मुक्ता सुषुप्तावस्थास्तु , स्वप्नजाग्रहशयोस्तु स्फुटवेद्यावभासयोगिन्योः को भेदः ? इत्याशङ्क्य श्लोकद्वयेन भेदमाह
मनोमात्रपथेऽप्यक्षविषयत्वेन विभ्रमात् ।
स्पष्टावभासा भावानां सृष्टिः स्वप्नपदं मतम् ॥ §०§
सर्वाक्षगोचरत्वेन या तु बाह्यतया स्थिरा ।
सृष्टिः साधारणी सर्वप्रमात्ःणां स जागरः ॥ §१§
बाह्येन्द्रियाणि चक्षुर्गोलकादीनि निमीलितानि निद्रायमाणस्य लक्ष्यन्ते , न च तेषु निमीलितेषु बाह्येन्द्रियग्रहणव्यापारो दृष्टः , तेन शुद्ध एव मनोमार्गे रूपस्पर्शादयो भावा अक्षग्रहणसमुचितेन स्पष्टेन वपुषा भासनयोग्याः पर्मेश्वरेण सृज्यन्ते , न त्वणुना , अनिष्टस्यैव दर्शनात् , इष्टस्यापि देशकालान्तरादियोगेन । अत एव मनोमात्रस्थितत्वादेव न प्रमात्रन्तरसाधारणीयं सृष्टिः । यत्तु तत्र बाह्येन्द्रियविषयत्वं प्रमात्रन्तरसाधारण्यं चकास्ति , तद्यद्यपि यावद्भाति तावत् तथैव , तथाप्युत्तरकालं प्रबुद्धस्य न तथा , ---- इति परामर्शेन तद्रूपं निर्मूलत्वेनावभाति , ---- इति भ्रान्तम् । यानि हि प्रमात्रन्तराणि स्वप्ने स्वेन्त्रियाणि च भान्ति , एतानि प्रबोधकालभाविभिरेव तैरभिन्नानि , ---- इति निश्चयः , प्रबोधकाले च न तथा , ---- इति निश्चयानुवृत्तिरपहृतैव । तेनोभयमपि भ्रान्तमुच्यते ; भ्रान्तत्वमेव चास्थैर्यम् । एवमिन्द्रियाविषयत्वेनैवासाधारणत्वमाक्षिप्तम् ,
{विभ्रमेणैव चास्थैर्य ॥॥॥॥॥॥॥॥॥॥॥॥॥। ।}
इति स्वकण्ठेन , तत् जाग्रत्प्रतियोगिधर्मनिरूपणावसरेऽपि न दर्शितम् । एवंभूता या सृष्टिः सा पशोः स्वप्नसमये भावात् स्वप्नपदं स्वप्नकाले विषयः इति , तथाभूतविषयं प्रमातृत्त्वं पशोः स्वप्नावस्था इति यावत् । अक्षग्रहणं बाह्येन्द्रियदशकस्योपलक्षणम् ।
In plain words
So, when there is resting in just that much alone, pure, the in both its forms, then the being of I-ness that is “well asleep”, marked by awareness, and its action, whose own nature is doing: that is deep sleep. For by the is asleep, but by he is as though not asleep; here, when that sinks, he is “well asleep”, and deep sleep is his being so, or his action. There, in the deep sleep of the void, nothing known is set apart; so, since the is absent, it is deep sleep with nothing known. But in the deep sleep of there is pleasure, pain and the like made by touch; so the named is there, and it is deep sleep with something known. Dissolution too is to be thought of in this way, like the pair of deep sleeps, heavy and light. Only, it is made by the body and the rest being destroyed and not arising, and it lasts a much longer time; but deep sleep is made by not heeding the body and the rest, and it lasts a short time: that is the difference. There too there are inner differences: made by weariness, it is sleep; made by a fault in the humours, a swoon; made by a substance, drunkenness, madness and the like; made by , ; and so on. But some have held that the kind that is is with something known, and the other with nothing known.
But surely, let the state of deep sleep in this way be free of the level of the clearly known; but what is the difference between the states of dream and waking, both joined with the appearing of the clearly known? With this doubt in view, he states the difference in two verses:
The creation of things that appear clearly, on the path of alone, yet through error as objects of the senses, is held to be the level of dream.
But the creation that, as the range of all the senses, is firm as outer, and common to all , is waking.
In one who is sleeping, the outer senses, the eyeballs and the rest, are seen to be closed; and while they are closed no work of grasping by the outer senses is seen. So on the bare path of alone, things, visible forms, touches and the rest, fit to shine with a clear body that suits the grasping of the senses, are created by the Supreme Lord, and not by the ; for what is not wished is seen, and what is wished is seen joined with another place, time and the like. For this very reason, since it stands in alone, this creation is not common to other . But as for being the object of the outer senses, and being common to other , which shine there: though they are so for as long as they shine, still afterwards, for one who has woken, by the “it is not so”, that form appears as having no root; so it is mistaken. For the other and one’s own senses that shine in dream are settled as not different from those very ones that are there at the time of waking; and at the time of waking it is not so: so the going on of that settled knowing is taken away. So both are called mistaken; and being mistaken is itself being unsteady. In this way, not being common is implied just by its not being the object of the senses; and
“and unsteadiness through error alone”
is said in his own voice; so it was not shown even where the properties opposite to waking were set out. The creation of this kind, since it is there at the ’s time of dream, is “the level of dream”, that is, the object at the time of dream; that is to say, being a with an object of that kind is the ’s state of dream. The mention of “the senses” points to all ten outer organs.