यत्र तु बाह्याक्षवि।अयं सर्वप्रमातृसाधारणत्वं च निश्चयानुवृत्त्या बाधारहितया परमार्थत्वेन चकास्ति , तत एव स्थैर्य विषयस्य सा सृष्टिः पशोः जागरः ; तद्विषयं प्रमातृत्वं जागरावस्था , ---- इति यावत् । यावच्चानुवृत्तिस्थैर्य निश्चयस्य चकास्ति तावज्जागरः । तन्मध्ये च निश्चयानुवृत्तिनिर्मूलनात् स्वप्नः , ---- इत्यवभाससारत्वात् वस्तूनां , स्वप्ने ऽपि दीर्घे यत्र स्वप्नान्तरं स तदपेक्षया जाग्रदेव ; जाग्रदभिमतमपि वा दीर्घदीर्घं कालान्तरे निश्चयानुवृत्तिनिर्प्धाज्जाग्रदन्तरापेक्षया स्वप्न एवेति मन्तव्यम् ॥१७॥
आसां तिसृणां हेयत्वप्रदर्शनेन तुर्यावस्थातः प्रभृत्युपादेयत्वं सूचयति
हेया त्रयीयं प्राणादेः प्राधान्यात्कर्तृतागुणे ।
तद्धानोपचयप्रायसुखदुःखादियोगतः ॥ §०§
यत्रायं प्रमाता त्यागोपादानतदिच्छाप्रयत्नादिकं परिक्लेशं पश्यति , तदेवास्य हेयतया भाति । स चास्य सुखदुःखयोगवैचित्र्येणैव कृतः , तच्चैतदवस्थात्रये संभवति ; यतः कर्तृतारूपं स्वात्मविश्रान्त्यनन्यौन्मुख्यलक्षणमानन्दैकघनं यच्चिन्मयं वपुः , तद्यदा प्राणादिमत् शून्यपुर्यष्टकदेहादिभूमिषु गुण तामभ्येति , तदा तस्मिन् गुणीभूते प्राणादेः प्राधान्यं स्फुरति । तथा च तस्य चिद्रूपस्य यथायथा हानिस्तथातथा दुःखोपचयो , यथायथा किञ्चिदुन्मज्जनं तथातथा सुखोपचयः । तथाहि ---- बुभुक्षाकाले प्राणस्यैवोद्रेकात् दुःखं , तृप्तौ तस्य न्यग्भावादहन्तोद्रेके सुखं युक्तम् । एवं श्रान्तस्य मर्दनामर्दने देहप्राधानयाप्राधान्ये मन्तव्ये । यस्तु समावेशतत्त्वज्ञस्तस्य तत्काले दुःखानुदय एव । यदाह
{दुर्बलो ऽपि तदाक्रम्य यतः कार्ये प्रवर्तते ।
आच्छादयेद्बुभुक्षां च तथा योऽतिबुभुक्षितः ॥}(स्प्। ४८)
इति । एवं प्राणादेः प्राधान्ये कर्तृताया गुणभावे सुखदुःखवैचित्र्यशतयोगः प्रयासभूमिः , --- इति जाग्रत्स्वप्नसुषुप्ते प्राणादिप्राधान्यं कर्तृतान्यम्भावश्चास्ति , ---- इति तत् त्रयमेव हेयम् । कर्तृताप्राधान्योन्मेषात्तु तुर्यरूपात्प्रभृति तत्स्थैर्यात्मकतुर्यातीतदशान्तमुपादेयम् , एकरसानन्दघनस्वभावलाभे उपादित्सा -- जिहासा -- वैवश्य -- परिश्रम-- प्रशमात् , ---- इति तात्पर्यम् ॥१८॥
ननु प्राणादिप्राधान्यं हेयतायां कारणमुक्तं तच्चेज्जाग्रदादित्रय एव तर्हि तुर्यादौ तदभावात् तत्समावेशे व्युत्थामानुपपत्तिः , ---- इति श्लोकद्वयेन शङ्कां परिहरति ।
प्राणापानमयः प्राणः प्रत्येकं सुप्तजाग्रतोः ।
तच्छेदात्मा समानाख्यः सौषुप्ते विषुवत्स्व् इव ॥ §१§
मध्योर्ध्वगाम्युदानाख्यस्तुर्यगो हुतभुङ्मयः ।
विज्ञानाकलमन्त्रेशो व्यानो विश्वात्मकः परः ॥ §२§
In plain words
But where being the object of the outer senses, and being common to all , shine as real in the highest sense, through a going on of settled knowing that nothing cancels, and from that very fact the object is steady: that creation is the ’s waking; that is to say, being a with that object is the state of waking. And for as long as the steadiness of settled knowing going on shines, so long there is waking. And within that, because the going on of settled knowing is torn up, there is dream. So, since real things have appearing for their essence, a long dream within which there is another dream is waking with regard to that other; and what is taken as waking, however long and long again, is to be thought of as dream with regard to another waking, since at another time the going on of settled knowing is stopped.
By showing that these three are to be left, he hints that from the state of on all is to be taken up:
This triad is to be left, because and the rest are foremost when being the doer is subordinate, through being joined with pleasure, pain and the rest, which come mostly with its loss and its gain.
Where this sees toil, letting go and taking up, the wish for them, the effort and the rest, that shines to him as to be left. And that toil is made by the variety of his being joined with pleasure and pain; and that comes about in these three states. For the body made of , whose form is being the doer, marked by resting in one’s own self and facing nothing else, solid with bliss alone: when it becomes subordinate on the levels that have and the rest, the void, the , the body and the rest, then, it having become subordinate, the foremost place of and the rest flashes out. And so, as that which is in form wanes, so pain grows; as it rises up somewhat, so pleasure grows. Consider: at the time of hunger there is pain, because rises uppermost; when one is filled, since sinks and I-ness rises uppermost, pleasure is fitting. In the same way, for one who is tired, being rubbed and not being rubbed are to be thought of in terms of the body’s being foremost and not being foremost. But for one who knows the truth of , at that time pain does not rise at all. As he says:
“Since even one who is weak, laying hold of that, sets about his work, so one who is very hungry would cover over his hunger.”
So when and the rest are foremost and being the doer is subordinate, there is joining with a hundred varieties of pleasure and pain, the ground of toil. In waking, dream and deep sleep and the rest are foremost and being the doer is sunk; so those three alone are to be left. But from the form on, where being the doer opens out as foremost, up to the state of , whose self is its steadiness, all is to be taken up; for when one gains the own nature that is solid bliss of one taste, the wish to take up, the wish to leave, helplessness and toil are stilled. This is the gist.
But surely, the foremost place of and the rest was given as the reason for being left. If that is only in the three, waking and the rest, then, since it is absent in and the rest, there would be no coming out of in them. He clears this doubt away in two verses:
, made of and , is in sleep and in waking each; where they are cut off, it is named , in deep sleep, as at the equinoxes.
Going upward through the middle, named , in , made of fire, it is the , the and the lord; , the highest, has the universe for its self.