अविवेको मायासौषुप्तम्
In plain words
Non-discernment is the deep sleep of .
The commentators
Śivasūtra with Kṣemarāja's Vimarśinī
अविवेको मायासौषुप्तम् ॥ १० ॥ सर्वसाधारणार्थविषयं बाह्येन्द्रियजं ज्ञानं लोकस्य जाग्रत् जागरावस्था । ये तु मनोमात्रजन्या असाधारणार्थविषया विकल्पाः स एव स्वप्नः स्वप्नावस्था तस्य एवं-विधविकल्पप्रधानत्वात् । यस्तु अविवेको विवेचनाभावोऽख्यातिः एतदेव मायारूपं मोहमयं सौषुप्तम् । सौषुप्तं लक्षयता प्रसङ्गात् उच्छेद्याया मायाया अपि स्वरूपमुक्तम् । इत्थमपि च ईदृशेनाप्यनेन लक्षणेन तिसृष्वपि जागरादिदशासु त्रैरूप्यमस्तीति दर्शितम् । तथा चात्र यद्यत् स्वप्नदशोचितं प्रथममविकल्पकं ज्ञानं सा जागरा । ये तु तत्र विकल्पाः स स्वप्नः । तत्त्वाविवेचनं सौषुप्तम् । सौषुप्ते यद्यपि विकल्पा न संचेत्यन्ते तथापि तत्प्रविविक्षायां तथोचितजाग्रज्ज्ञानमिव तदनन्तरं संस्कारकल्पविकल्परूपस्तदुचितः स्वप्नोऽप्यस्त्येव । किं च योग्यभिप्रायेण प्रथमं तत्तद्धारणारूपं ज्ञानं जाग्रत् ततः तत्प्रत्ययप्रवाहरूपा विकल्पाः स्वप्नः ग्राह्यग्राहकभेदासंचेतनरूपश्च समाधिः सौषुप्तम् इत्यप्यनया वचोयुक्त्या दर्शितम् । अत एव श्रीपूर्वशास्त्रे जागरादीनां परस्परानुवेधकृतो योग्यभिप्रायेणापि … अबुद्धं बुद्धमेव च । प्रबुद्धं सुप्रबुद्धं च … ॥ इत्यादिना भेदो निरूपितः ॥ ८ ॥ ९ ॥ १० ॥
In plain words
Lack of discernment is deep sleep, which is māyā. Knowledge born of the outer senses, whose objects are shared by all, is people's waking, the waking state. The thought-constructs produced by the mind alone, whose objects are not shared, are dream, the dream state, since that state is ruled by such constructs. And lack of discernment, the absence of discrimination, non-recognition: that is deep sleep, made of delusion, which is māyā. In defining deep sleep he has also, in passing, stated the nature of māyā, which is to be cut away. And by this same definition it is shown that each of the three states, waking and the rest, is itself threefold. Thus, in dream, the first knowledge free of thought-constructs that belongs to the dream state is its waking; the thought-constructs within it are its dream; and the failure to discern reality is its deep sleep. In deep sleep, although no thought-constructs are perceived, still, as one is about to enter it, there is a waking knowledge proper to it, and after that there is also a dream proper to it, made of thought-constructs that are like latent impressions. Moreover, this way of putting it also shows the matter from the yogin's side: first, knowledge in the form of a particular concentration is waking; then the thought-constructs, a stream of that same awareness, are dream; and samādhi, in which the difference of grasped and grasper is not perceived, is deep sleep. That is why the Pūrva scripture, from the yogin's standpoint as well, sets out the distinctions made by the interpenetration of waking and the rest, in the passage beginning: "… the unawakened, and the awakened, the well awakened and the fully awakened …"