इत्यन्तम् । तत्र तु कार्यकारणभावे ऽपि क्वचित् परिपूर्णस्वातन्त्र्यलक्षणमाहेश्वर्यनान्तरीयकताक्रोडीकृतानन्तशक्तिचक्रचुम्बितभावभावितप्रथान्तरव्यचधानं चकास्ति ; स तु मायीयत्वेन स्थापयिष्यते , जडचेतनाद्यवान्तरभेदशतसंभिन्नश्च असौ , तत्कृतश्च सर्वो ऽयं निष्पाद्य ---- निष्पादकभावज्ञाप्य-ज्ञापकभावांवभासो लोकव्यवहाररूपः । यत्र तु शुद्धस्वात्मरूपप्रथात्मकानुत्तरशक्तिशालिनिरर्गलस्वात्मप्रकाश एव मायीयप्रथान्तरव्यवधानवन्ध्यो निबन्धनम्, तत्र तस्यैव भगवतः कारणत्वम् । एष च अनुग्रहलक्षणो ऽन्त्यः पञ्चमः पारमेश्वरः कृत्यविशेषः परपुरुषार्थप्रापकः, तन्निबन्धनत्वात् परमार्थमोक्षस्य । अन्यत्रत्यो हि अपवर्गः कुतश्चिन्मुक्तिः, न सर्वत इति निःश्रेयसाभास इति वक्ष्यामः । स चायं द्वितीयः कार्यकारणभावो लौकिकान्वयव्यतिरेकसिद्धप्रसिद्धकार्यकारणभावविलक्षणत्वात् स्फुटेन रूपेणासंचेत्यमानः कादाचित्कवस्तुसद्भावोन्नेयपरमार्थः अतिदुर्घटकारित्वलक्षणैश्वर्यविजृम्भाभाविताद्भुतभावः प्रथमकोटिसंभावनाशून्यकालिकाकारस्वप्रकाशावरणनिराकरणमनोरथशतदुष्प्राप इत्येवंप्रकारः कथमा द्योतकनिपातसहितेन निरूपितः ऽकथंचित्ऽ; इति, केनचिच्च प्रकारेण परमेश्वराभिन्नगुरुचरणसमाराधनेन परमेश्वरघटितेनैव । यथोक्तम्
{संबन्धो ऽतीव दुर्घटः ॥॥॥॥॥॥॥॥॥॥॥॥॥॥॥ ।}
इति । ‘आसाद्यऽ; इति आ समन्तात् परिपूर्णरूपतया सादयित्वा , स्वात्मोपभोगयोग्यतां निरर्गलां गमयित्वा ; इयता विदितवेद्यत्वेन परार्थे शास्त्रकरणे अधिकारो दर्शितः ; अन्यथा प्रतारकतामात्रमेव स्यात् । पौर्वकाल्येन सामनन्तर्यम् अत्र विवक्षितम् । अन्यथा तु आसादनतारतम्यप्राप्तौ मायीयमलकलापसंस्कारप्रक्षये कथं परोपदेशः शक्यक्रियः । संभवन्ति हि मायागर्भाधिकारिणो विष्णुविरिंचाद्याः , तदुत्तीर्णा अपि महामायाधिकृताः शुद्धाशुद्धा मन्त्र-तदीश-तन्महेशात्मानः ; शुद्धा अपि श्रीसदाशिवप्रभृतयः । ते तु यदीयैश्वर्यविप्रुड्भिरीश्वरीभूताः स भगवान् अनवच्छिन्नप्रकाशानन्दरूपस्वातन्त्र्यपरमार्थो महेश्वरः , तस्य ऽदास्यम्ऽ; इत्यनेन तत्प्रत्यभिज्ञोपपादनस्य महाफलत्वम् आसूत्रयति । दीयते अस्मै स्वामिना सर्वं यथाभिलषितम् इति दासः , तस्य भाव इत्यनेन परमेश्वररूपस्वातन्त्र्यपात्रता उक्ता । ‘जनस्यऽ; इति , यः कश्चित् जायमानः तस्य , इत्यनेन अधिकारिविषयो नात्र कश्चिन्नियम इति दर्शयति , यस्य यस्य हि इदं स्वरूपप्रथनं तस्य तस्य महाफलम् , प्रथनस्यैव परमार्थफलत्वात् , तस्य च प्रतिबन्धकसंमतैरप्रतिबन्धनीयत्वात् , न हि प्रथितमप्रथितमिति न्यायात् । तदुक्तम्
{नेहाभिक्रमनाशो ऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य दर्मस्य त्राय्ते महतो भयात् ॥}
इति । परमगुरुपादैरपि शिवदृष्टौ
In plain words
with which the passage ends. But even within the relation of cause and effect, in some cases there shines a screening by another unfolding, brought about by things touched by the endless of , which the Great Lord’s sovereignty, marked by complete , holds in its embrace as inseparable from itself. That relation, however, will be shown to be of . It is broken up by hundreds of lesser distinctions such as insentient and sentient, and it makes this whole appearance of the relation of what is produced and what produces, and of what is made known and what makes known, which takes the form of the world’s dealings. But where the ground is nothing but the unbarred of one’s own self, rich in the unsurpassed that consists in the unfolding of the pure form of one’s own self, and barren of any screening by another unfolding of , there the Blessed One Himself is the cause. And this is the last, the fifth particular act of the Supreme Lord, marked by grace, which brings one to the highest human aim, since true rests on it. For release found elsewhere is freedom from something, not from everything, and so, as we shall say, it is only a semblance of the highest good. And this second relation of cause and effect differs from the well-known relation of cause and effect established in the world by agreement and difference, and so it is not seen in any clear form. Its reality is to be inferred from the presence of a thing that comes about only at times. It is a wonder brought into being by the unfolding of a sovereignty marked by doing what is exceedingly hard to bring about. It is hard to win even by a hundred longings to clear away the covering over one’s self-luminous form, a covering whose time is empty of any thought of a first point. Being of such a kind, it is described by “katham” together with the particle that marks it: “kathaṃcit”. And “in some manner” means by worship of the feet of a not different from the Supreme Lord, which the Supreme Lord alone brings about. As has been said:
“The connection is exceedingly hard to bring about.”
“Āsādya”: the ā means on every side; so it is having made it settle in its complete form, having brought it to an unbarred fitness to be enjoyed by oneself. By this much he shows his qualification to make a treatise for the good of others, through his having known what is to be known; otherwise it would be mere deceit. By the sense of prior time, immediate succession is meant here. Otherwise, if it were reached by degrees, while the of the whole mass of were wearing away, how could teaching others be something one could do? For there are indeed those who hold office within the womb of , , and the rest; beyond these there are those set over , pure and impure, who are the , the and the ; and there are pure ones too, the venerable and the rest. But He by the droplets of whose sovereignty they have become lords, the Blessed One whose true being is in the form of unbounded and bliss, is the Great Lord. By “servanthood” to Him, he states in brief that bringing about the of Him bears great fruit. A is one to whom everything is given by the Master, just as he wishes; and by naming the state of being that, he speaks of being a vessel for the that is the Supreme Lord’s form. “Janasya”: of anyone at all who is born. By this he shows that there is no restriction here as to who is qualified. For whoever has this unfolding of , for him it bears great fruit, since the unfolding itself is the true fruit, and since nothing held to block it can block it, by the rule that what has unfolded is never again folded away. So it has been said:
“Here no effort begun is lost, and no harm is found; even a little of this saves one from great fear.”
Our venerable ’s , too, in the :