{एकवारं प्रमाणेन शास्त्राद्वा गुरुवाक्यतः ।
ज्ञाते शिवत्वे सर्वस्थे प्रतिपत्त्या दृढात्मना ॥
करणेन नास्ति कृत्यं क्वापि भावनयापि वा ।
सकृज्झाते सुवर्णे किं सत्यता करणादिना ॥
सर्वदा पितृमात्रादितुल्यदार्ड्येन सत्यता ।}
इति । जनस्य अनवरतजननमरणपीडितस्य इत्यनेन कृपास्पदतया उपकरणीयत्वमाह । अपिशब्दः स्वात्मनः तदभिन्नताम् आविष्कुर्वन् पूर्णत्वेन स्वात्मनि परार्थसंपत्त्यतिरिक्तप्रयोजनान्तरावकाशं पराकरोति । परार्थश्च प्रयोजनं भवत्येव तल्लक्षणत्वात् , न हि अयं दैवशापः स्वार्थ एव प्रयोजनं न परार्थ इति ; तस्यापि अतल्लक्षणत्वे सति अप्रयोजनत्वात् ; संपाद्यत्वेन अभिसंहितं यत् मुख्यतया तत एव क्रियासु प्रयोजकं तत्प्रयोजनम् । अत एव भेदादे ऽपि ईश्वरस्य सृष्ट्यादिकरणे परार्थ एव प्रयोजनम् इति दर्शयितुं न्यायनिर्माणवेधसा निरूपितम्
{यमर्थमधिकृत्य पुरुषः प्रवर्तते तत् प्रयोजनम्}
इति । इच्छन् इति इच्छाविषयीकृतस्य फलस्य प्रवृत्तो हेतुत्वं शत्रा दर्शयति । इच्छाशक्तिश्च उत्तरोत्तरम् उच्छूनस्वभावतया क्रियाशक्तिपर्यन्तीभवति ---- इति दर्शयिष्यामः । उपशब्दः समीपार्थः , तेन जनस्य परमेश्वरधर्मसमीपताकरणम् अत्र फलम् । अत एवाह समस्त इति । परमेश्वरतालाभे हि समस्ताः संपदः तन्निःष्यन्दमय्यः संपन्ना एव , रोहणलाभे रत्नसंपद इव । प्रमुषितस्वात्मपरमार्थस्य हि किम् अन्येन लब्धेन , लब्धतत्परमार्थस्यापि तदन्यत् नास्ति यद् वाञ्छनीयम् । यदुक्तं ग्रन्थकृतैवः
{भक्तिलक्ष्मीसमृद्धानां किमन्यदुपयाचितम् ।
एनया वा दरिद्राणां किमन्यदुपयाचितम् ॥}
इत्येवं षष्ठीसमासेन प्रयोजनमुक्तम् , बहुब्रीहिणा तु उपायः सूच्यते । समस्तस्य भावाभावरूपस्य बाह्याभ्यन्तरस्य नीलसुखादेः या संपत् संपत्तिः सिद्धिः तथात्वप्रकाशः , तस्याः सम्यक् अवाप्तिः विमर्शरूढिः , सैव हेतुः यस्यां तत्प्रत्यभिज्ञायाम् , तथा हि ---- स्फुटतरभाससमाननीलसुखादिप्रमान्वेषणद्वारेणैव पारमार्थिकप्रमातृलाभ इह उपदिश्यते । यदाह अन्यत्रः
{इदमित्यस्य विच्छिन्नविमर्शस्य कृतार्थता ।
या स्वस्वरूपे विश्रान्तिर्विमर्शः सो ऽहमित्ययम् ॥}
इति । तथा तत्रैव
{प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीर्तितः ।
उक्ता च सैव विश्रान्तिः सर्वापेक्षानिरोधतः ॥
स्वातन्त्र्यमथ कर्तृत्वं मुख्यमीश्वरतापि च ।}
इति । इयता च उपाये अतिदुर्घटत्वाशङ्का पराकृता । यदन्ते निरूपयिष्यति
{सुघट एष मार्गो नवः}(इप्व्_४,१।१६)
In plain words
“Once -ness, present in everything, has been known a single time through a , whether from the or from the ’s word, with an understanding that stands firm,
there is nothing at all to be done by any technique, or even by contemplation. Once gold has been known, does its being true depend on technique and the like?
Its truth holds at all times, with a firmness like that of knowing one’s father, mother and the rest.”
“Of people”: of those afflicted by unceasing birth and death. By this he says that they are to be helped as objects of compassion. The word “api” reveals his own non-difference from them, and so, since he is full in himself, it rules out any room for another purpose beyond bringing about the good of others. And the good of others is indeed a purpose, since it has the mark of one; for there is no curse of fate laying down that only one’s own good is a purpose and not another’s. One’s own good too, if it lacked that mark, would be no purpose. A purpose is that which, being aimed at as something to be brought about, is for that very reason what chiefly moves one in acting. For this very reason, to show that even where difference is held the Lord’s purpose in making creation and the rest is the good of others alone, the creator who fashioned the set it out:
“The object with a view to which a person sets to work is the purpose.”
“Icchan”: by the present participle he shows that the fruit, once made the content of will, is the cause in setting to work. And we shall show that the of will, swelling ever further in its own nature, comes to end in the of action. The word “upa” has the sense of nearness; so the fruit here is bringing people near to the properties of the Supreme Lord. For this very reason he says “every”. For once the state of the Supreme Lord is gained, all accomplishments, being made of its outflow, are already accomplished, as a wealth of jewels is when is gained. For what use is anything else that is gained, to one who has been robbed of the true being of his own self? And for one who has gained that true being, nothing else is left to wish for. As the author himself has said:
“For those rich in the wealth of , what else is there to ask for? Or for those poor in it, what else is there to ask for?”
In this way the purpose has been stated by the genitive compound, while the possessive compound points to the means. Of everything, whether in the form of being or of non-being, outer or inner, blue, pleasure and the rest, there is accomplishment: its coming about, its being established, its as being so. The full attainment of that is its becoming firm in ; and the of Him is that in which this alone is the cause. Consider: it is only by way of searching into the valid knowing of blue, pleasure and the like, which are alike in shining with full clarity, that the gaining of the who is truly real is taught here. As he says elsewhere:
“For the ‘this’, which is cut off, fulfilment is its rest in its own ; and that is this: ‘I’.”
And likewise in the same place:
“For I-ness is declared to be the rest of in itself; and that same rest, because it shuts out all dependence, is called
, and being the doer in the chief sense, and lordship too.”
And by this much the doubt that the means is exceedingly hard to bring about has been put aside, as he will set out at the end:
“easy to bring about is this new path”