इति श्रीमद्विद्याधिपतिना । एतश्च आगमकाण्डे निरूपयिष्यामः । तस्मात् निखिलोत्कर्षपरामर्शनमपि तत्र स्वीकार्यम् । यद्यपि आयातदृढेश्वरशक्तिपातस्य स्वयमेवेयमियती परमशिवभूमिरभ्येति हृदयगोचरम्, न तु अत्र स्वात्मीयः पुरुषकारः को ऽपि निर्वहति, सर्वस्य तस्य मायामयत्वेनान्धतमसप्रख्यस्यामायीयं शुद्धप्रकाशं स्वप्रतिद्वन्द्विनं प्रति उपायत्।अनुपपत्तेः, वजिगमिषया निःशेषोत्कर्षविशेषाभिधीयि-जयत्यादिशब्दानुवेधेन परामर्शनीयम्, इति नमस्कारे आक्षेप्यः । जयपदोदीरणे ऽपि तादृशसमुत्कर्षातिशयशालिनि स्वात्मानमप्रह्वीकुर्वाणस्य तटस्थस्य परमनात्मोपकारित्वम् इति समुत्कर्षविशेषाक्षिप्त एव नमस्कारो ऽवश्यमभ्यन्तरीकार्यः, इत्यनया युक्त्या जय-नमस्कारैकतरप्रक्रमे अन्यतरस्य अर्थाक्षिप्तता अवश्यमङ्गीकर्तव्या । वन्दन-नमन-स्मरण-प्रध्यानप्रभृतीनामपि नमस्कार-जयत्यर्थमात्रपरमार्थत्वाद् इयमेव वर्तनी । अत्रायं पुनर्ग्रन्थकृता तादृक् प्रक्रम आश्रितः, यत्र द्वयमपि इदं स्वशब्दपरामृष्टमेव । एतच्च पदार्थव्याख्यानावसर एव प्रकटीभविष्यति । स्वशब्दपरामर्शश्च सर्वजनहितत्वाद्युक्तियुक्तः, स हि सर्वस्यैव झटिति हृदयंगमः, अर्थाक्षिप्तस्तु कतिचिदेव प्रति स्वप्रतिभोदितवाक्तत्त्वावमर्शासंभवात्, वाक्तत्त्वावमर्शशून्यस्य च प्रकाशस्याप्रकाशकल्पत्वात् । एतच्च स्फुटीभविष्यति । अभिप्रायेण प्रसिद्धजय-नमः प्रभृतिशब्दशट्यानाश्लेषेण इमां सरणिम् अनुसरसि स्म ग्रन्थकारः ।
इह यद्यत्किं चन(क्स्स्: किंचित्) स्फुरति तत्तद्वक्ष्यमाणेश्वररूपस्वात्मप्रथामात्रम्, तत्र तु उपायोपेयभावप्रभृतिः कार्यकारणभावो ऽपि यथाप्रकाशं परमार्थभूत एव, प्रकाशस्य अनपह्नवनीयत्वात् । यदाह भट्टतिवाकरवत्सो विवेकाञ्जने
{प्रकाशश्वैव भावानाम् ॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥ ।}
इत्यादि
{॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥ न शापोक्त्या विलीयते ।}
In plain words
So says the venerable . We shall set this out in the part on the . Therefore a of His eminence over all must also be embraced in homage. It is true that for one on whom a firm descent of the Lord’s has come, this whole plane of , so vast, comes of itself within the reach of the heart, and no effort of one’s own achieves anything here; for all such effort is made of and is like blind darkness, and so it cannot be a means towards the pure that is not of and stands opposed to it. Even so, out of a wish to reach it, it must be held in awareness as pierced through by words such as “”, which name every kind of eminence without remainder; and so eminence is to be implied in homage. Even in uttering the word “”, one who stands aloof and does not bow himself before Him who abounds in such surpassing eminence merely fails to benefit himself. So homage, implied by that special eminence, must be included within it. By this reasoning, where one begins with either or homage, the other must be accepted as implied by the sense. Saluting, bowing, remembering, deep meditation and the like have for their real meaning nothing but the sense of homage and of “”, and so this same course holds for them as well. Here, though, the author has taken up a way of beginning in which both of these are held in awareness by their own words; this will become plain when the meanings of the words are explained. And a by the word itself is reasonable, because it is for the good of all people: it goes straight to everyone’s heart at once, whereas what is implied by the sense reaches only a few, because an awareness of the reality of , dawning through one’s own insight, cannot be had by all; and empty of awareness of the reality of is as good as no . This too will become clear. With this intention the author has followed this path, without embracing the familiar words such as “” and “”.
Here, whatever at all flashes forth is nothing but the unfolding of one’s own self, whose form is the Lord who will be described. And within that, the relation of cause and effect too, beginning with the relation of means and goal, is truly real just as it shines, since cannot be denied. As says in the :
“And the very of things”
and so on, as far as
“is not dissolved by the uttering of a curse”