Bhāṣya
— — , । । ; । । । ।
In plain words
The objection is raised: how can the perception of the world continue after realization? The answer is given through familiar examples. Sublation can happen in two ways. A person suffering from a bile disorder sees a white conch shell as yellow, and even though the eye defect persists, a doctor's assurance makes them realize 'this is not yellow.' Or, in dim light, someone mistakes an oyster shell for silver, but when bright light shines, they see clearly 'this is not silver.' In both cases, the false perception lingers for a moment even after the truth is known. Similarly, even though the body remains as a result of past ignorance, non-dual realization arises and subates the illusion of multiplicity. Just like the yellow conch, the perception of the world may briefly recur out of habit, yet it has already been stripped of its reality. If you ask whether the body's inclusion in the world implies its immediate destruction upon enlightenment, we say no—it continues due to prārabdha karma. Just as a potter's wheel keeps spinning from the momentum of the initial push even after the potter stops turning it, the body persists through residual tendencies, establishing the reality of living liberation. When the body finally falls, all worldly perception dissolves entirely. And because all remaining karmas have been burned away by knowledge, no future body arises—this is ultimate, disembodied liberation.
Close to the Sanskrit
Again what was said, how is there the continuation of the perception of the world? Here it is spoken—twofold indeed is the subater: just as even when false knowledge acting as a cause in bile etc., while waking indeed the conch is yellow in the knowledge, from another cause 'this is not yellow' upon the departure of the cause of false knowledge, or just as of the oyster-silver knowledge produced by dim light, in bright light the knowledge 'this is not silver', similarly here too, like the subater of the knowledge that the conch is yellow, even while false knowledge acting as a cause is present in the body, non-dual knowledge subating the perception of the world arises. Hence precisely even though subated by its own cause, the worldly perception arises again and again like the yellow conch knowledge. If it is asked: since the body too is included in the world, its destruction alone would follow? We reply: not so, because of continuation by force of prārabdha karma. And the continuation of karma because of the impression like the spinning of a potter's wheel—liberation while living is thus established. And the destruction of karmic impressions upon the falling of the body is the complete dissolution of even all worldly perception. And because other karmas are destroyed by knowledge, the non-arising of another body is supreme liberation.