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नन्तं ब्रह्म' इत्यादिब्रह्मस्वरूपलक्षणवाक्येषु वाच्यार्थप्राधान्येन विधिमुखेनैव ब्रह्मप्रतिपादने अतद्व्यावृतिरूपनिषेधमुखेन लक्षणार्थप्राधान्येन ब्रह्मस्वरूपलक्षणप्रतिपादनायोगेन तत्त्वमसिवाक्ये वैशिष्ट्यं वाक्यार्थः संभवतीति चेत्, नेत्याह-एवमित्यागमाबोध्येति ।एवं विशिष्टतया- इति प्रत्यक्षसिद्धत्वेन आगमैर्वेदैः ज्ञापनीया न भवति ।आनन्दशब्दस्यानन्दमात्रवाचकस्य तत्प्रचुरे सभावितेषद्दुःखे जीवे लक्षणायां त्रयो दोषाः ।पारमार्थिकभिन्नसत्ताकवस्त्वन्तराभावेन तत्त्वपदवाच्यार्थनिष्ठविशेषणद्वयस्य अन्योन्यविरोधवत्तया तमःप्रकाशवद्वैशिष्ट्यायोगे अखण्डार्थों वाक्यार्थः संपद्यते ।तथा च स्वरूपलक्षणवाक्येषु वाच्यार्थस्य 'अतोऽन्यदार्तत्' इति श्रुत्या मिथ्यात्वप्रतिपादनात् निषेधमुखेनैव अतद्व्यावृत्तिस्वरूपप्रतिपादनेन लक्षणवाक्यानि समञ्जसानि भवन्तीति भावः ॥ॐ एवमित्यागमाबोध्यायै नमः ॥एकभक्तिमदर्चिता ।एकस्मिन्नभेदे जीवब्रह्मणोः भक्तिः भजनीयत्वबुद्धि तत्परिजिज्ञासा येषां अस्ति, तैरर्चिता पूजिता इत्येतदुपलक्षणं स्तुता ध्याता नमस्कृतेत्येवमादीनाम्, 'यन्मनसा ध्यायति तद्वाचा वदति तत्कर्मणा कराति
In plain words
An opponent might argue: 'In Upanishadic statements like "[Truth, Knowledge,] Infinite is Brahman," the ultimate reality is presented directly and affirmatively. Since we cannot define the essential nature of Brahman through the indirect path of negation—by merely saying what it is not—the great declaration "That Thou Art" must point to a qualified relationship between two distinct entities.' To this, the commentator replies: No, this is not so. This is why She is named *Evamityāgamābodhyā*—'She who cannot be defined by scripture as "thus" (as a qualified object).' For if She were a qualified object, She would fall within the domain of sensory perception, and the Vedas would not be needed to reveal Her. Furthermore, if we try to apply the word 'Bliss' (which means pure, unconditioned joy) to the individual soul—who merely participates in joy but is also bound by imagined sorrow—we run into three logical fallacies. Since no other independent reality exists, the contradictory attributes of 'That' (the infinite) and 'Thou' (the finite) cannot be combined, just as light and darkness cannot coexist. Because they cannot qualify each other, the great sentence 'That Thou Art' must point to their undivided, non-dual essence. Thus, in all defining scriptures, since the direct, literal meanings of worldly attributes are negated by the Upanishadic truth that 'everything else is sorrow,' these sacred texts remain perfectly coherent by revealing the Absolute through the exclusion of all limitations. Salutations to Her who is never defined by scripture as a limited object. She is also *Ekabhaktimadarcitā*—'She who is adored by those of undivided devotion.' This single-minded devotion is the deep awareness of the absolute identity between the individual soul and Brahman, coupled with an intense yearning to realize this truth. 'Adored by them' means worshipped; this single word also implies being praised, meditated upon, and prostrated to. As the ancient text declares: 'What a person contemplates with the mind, that they speak with their voice, and that they enact through their deeds...'
Close to the Sanskrit
If it is objected that in defining sentences of Brahman's nature such as '[Satyam Jnanam] Anantam Brahma', because Brahman is established through the direct meaning as primary and via positive affirmation, and because it is impossible to define Brahman's essential nature primarily through implied meaning via negation (exclusion of what is not-that), therefore in the sentence 'Tat Tvam Asi' a qualified relationship is the sentence-meaning; the commentator replies 'No', by the name 'Evamityāgamābodhyā'. 'Thus' means as qualified; since this is established by direct perception, She is not to be made known by the scriptures (Vedas). If the word 'Ananda' (bliss), which directly denotes pure bliss, is applied by implication to the Jīva who is abundant in that but also has imagined slight misery, three defects arise. Since there is no other real entity with a different absolute reality, the two qualifiers residing in the direct meanings of the words 'Tat' and 'Tvam' are mutually contradictory like darkness and light. Because their qualification (association) is impossible, the sentence-meaning is realized as the impartite, non-dual essence. And so, in sentences defining the essential nature, since the direct meaning is declared false by the Śruti 'everything else besides This is miserable', the defining sentences become perfectly consistent by presenting the essential nature only through the negative method of excluding what is not-that. This is the meaning. Om, salutations to Her who is not known through the scriptures as 'thus'. 'Ekabhaktimadarcitā': Devotion is the intellect of worshipfulness and the desire to know that, in the non-difference (identity) of the Jīva and Brahman. Worshipped by them means adored. This is an illustrative term for being praised, meditated upon, bowed to, and so on. As the scripture says: 'What one meditates upon with the mind, that one speaks with speech, and that one performs with action...'