इति । तम्य महेश्वरस्य प्रत्यभिज्ञा प्रतीपमात्माभिमुख्येन ज्ञानं प्रकाशः प्रत्यभिज्ञा । प्रतीपम् इति ---- स्वात्मावभासो हि न अननुभूतपूर्वोऽविच्छिन्नप्रकाशत्वात् तस्य , स तु तच्छक्त्यैव विच्छिन्न इव विकल्पित इव लक्ष्यते ---- इति वक्ष्यते । प्रत्यभिज्ञा च ---- भातभासमानरूपानुसंधानात्मिका , स एवायं चैत्र ---- इति प्रतिसंधानेन अभिमुखीभूते वस्तुनि ज्ञानम् ; लोकेऽपि एतत्पुत्र एवंगुण एवंरूपक इत्येवं वा , अन्ततोऽपि सामान्यात्मना वा ज्ञातस्य पुनरभिमुखीभावावसरे प्रतिसंधिप्राणितमेव ज्ञानं प्रत्यभिज्ञा ---- इति व्यवह्रियते ; नृपं प्रति प्रत्यभिज्ञापितोऽयम् ---- इत्यादौ । इहापि प्रसिद्धपुराणसिद्धान्तागमानुमानादिविदितपूर्णशक्तिस्वभावे ईश्वरे सति स्वात्मन्यभिमुखीभूते तत्प्रतिसंधानेन ज्ञानम् उदेति , नूनं स एव ईश्वरोऽहम् ---- इति । तामेनाम् उपपादयामि इति । उपपत्तिः संभवः , तां संभवन्तीं तत्समर्थाचरणेन प्रयोजकव्यापारेण संपादयामि । तथा हि ---- संभवति तावद् असौ , अविच्छिन्नप्रकाशत्वात् ; निरोधकाभिमतमायाशक्तिसमपसारणमात्रमेव तु तत्र उपपादनम् । प्रत्यभिज्ञोपपत्तौ स्वपरविभागाभावे तदपेक्षं कर्त्रभिप्रायादि असंभाव्यम् इति परस्मैपदप्रयोगः । इत्थं च अत्र श्लोके योजना , ---- महेश्वरस्य दास्यं समस्तसंपल्लाभहेतुं कथंचित् आसाद्य , जनस्यापि कथंचित् तत्प्रत्यभिज्ञाम् आसाद्य प्रापय्य , उपकारं समस्तसंपल्लाभहेतुभूतं महेश्वरदास्यात्मकम् इच्छन् , तामेव समस्तसंपत्समवाप्तिहेतुकां तत्प्रत्यभिज्ञाम् उपपादयामि । आसाद्य इति आवृत्तियोजने द्वौ णिचौ । इयति च व्याख्याने वृत्तिकृता भरो न कृतः , तात्पर्यव्याख्यानात् । यदुक्तम्
{संवृतसौत्रनिर्देशविवृतिमात्रव्यापारायाम् ।}
इति । टीकाकारेणापि वृत्तिमात्रं व्याख्यातुमुद्यतेन नेदं स्पृष्टम् , अस्माकं तु सूत्रव्याख्यान एव उद्यम -- इति विभज्य व्याख्यातम् । एवं सर्वत्र । एवमनेन श्लोकेन अभिधेयम् , प्रयोजनम् , तत्प्रयोजनम् , तत्प्रयोजनम् , अधिकारिनिरूपणम् , गुरुपर्वक्रमः संबन्ध -- इति दर्शितम् । तथा हि ---- समस्तसंपल्लक्षणो व्याख्यातो योऽर्थः पूर्वं पुण्यपापादौ संसारमूलकारणे हेतुः , स एव प्रत्यभिज्ञायते अनया ---- इति करणव्युत्पत्त्या उपायः इह लोकोत्तरमार्गं प्रति निर्णीतः , इति अतिदुर्घटकारित्वलक्षणमैश्वर्यम्
{मार्गो नव}(इप्व्_४,१।१६।)
इति शाखान्ते निरूपयिष्यमाणं सूचयता उपायः दर्शितः अभिधेयत्वेन । अत एव
{तथा हि जडभूतानाम्}(इप्व्_१,१।४।)
इत्युपक्रमपूर्वकं श्लोकान्तरं भविष्यति । प्रयोजनं च प्रत्यभिज्ञोपायज्ञानम् , तस्य प्रयोजनम् प्रत्यभिज्ञानम् , तस्यापि प्रयोजनं समस्तसंपल्लक्षणपारमैश्वर्यैकरूपरथनम् , ततः परं नास्त्येव , तस्य सर्वपर्यन्तफलत्वादंशांशिकयापि । यदुक्तं मयैव स्तोत्रे
In plain words
“The of Him”: of that Great Lord. is knowing that is turned back, facing towards the self; it is . “Turned back”: for the appearance of one’s own self is never something not experienced before, since its is unbroken; but by its own it is seen as though broken off, as though made into , as will be said. And consists in linking a form that has shone with the form now shining: it is a knowing of a real thing that has come face to face, through the linking “This is that very ”. In the world too, when something known, whether as “the son of so-and-so, with such qualities and such a form”, or at the least in a general way, comes face to face again, the knowing that is quickened by linking is what is called in our dealings, as in “This man has been brought before the king to be recognised”, and the like. Here too there is the Lord, whose own nature of full is known from the well-known , the , the , inference and the rest; and when one’s own self comes face to face, a knowing arises by linking it with Him: “Surely I am that very Lord.” “I bring about” this . Upapatti is being possible: that which is already possible I bring to completion by conduct able to do it, by the activity of one who prompts. Consider: it is possible to begin with, since its is unbroken; bringing it about there is only the clearing away of the of , which is taken to be what blocks it. Since, when comes about, there is no division of self and other, an intent of the doer and the like, which depends on that division, cannot be; so the is used. And so the verse is construed here: having somehow won servanthood to the Great Lord, the cause of gaining every accomplishment; and having somehow brought people too to win the of Him, making them reach it; wishing them the benefit that is the cause of gaining every accomplishment and consists in servanthood to the Great Lord; I bring about that same of Him, whose cause is the full attainment of every accomplishment. When “āsādya” is construed a second time, it carries two causatives. The author of the took no trouble over explaining even this much, since he explains the gist. As has been said:
“in one whose only task is to unfold what the state in brief.”
The author of the too, who set out to explain only the , did not touch this; but our effort is in explaining the themselves, and so we have explained it by taking it apart. So it is throughout. In this way this verse has shown the subject matter, the purpose, the purpose of that, and the purpose of that in turn, the account of who is qualified, and the succession of the line of , which is the connection. Consider: the object explained as marked by every accomplishment, which before was the cause in merit, demerit and the rest, the root cause of , is the very thing that is recognised by this; so, by deriving the word as that by which one recognises, the means is settled here with regard to the path beyond the world. And so, in pointing to the sovereignty marked by doing what is exceedingly hard to bring about, which with the words
“a new path”
will be set out at the end of the branch, he has shown the means as the subject matter. For this very reason
“Consider: of things become insentient”
is how another verse will open. The purpose is knowing the means to ; the purpose of that is the recognising; and the purpose of that in turn is the unfolding of the single form of the supreme sovereignty that is marked by every accomplishment. Beyond that there is nothing at all, since it is the final fruit of everything, even part by part. As I myself have said in a hymn: