{फलं क्रियाणामथवा विधीनां पर्यन्ततस्त्वन्मयतैव देव ।
पह्लेप्सवो ये पुनरत्र तेषां मूढा स्थितिः स्यादनवस्थयैव ॥}
इति । एतद् वक्ष्यति
{तदत्र निदधत्पदम्}(इप्व्_४,१।१६।)
इति पादद्वयेन । जनस्य इत्यनेन अधिकारी दर्शितः । यत् निगमयिष्यति
{अनिशमाविशन्}(इप्व्_४,१।१६।)
इति । कथंचित् इत्यनेन गुरुपर्वक्रमः । वक्ष्यति
{महागुरुभिरुच्यते स्म शिवदृष्टिशास्त्रे यथा}(इप्व्_४,१।१६।)
इति । एवं प्रत्यभिज्ञातव्यसमस्तवस्तुसंग्रहणेन इदं वाक्यमुद्देशरूपं प्रतिज्ञापिण्डात्मकं च , मध्यग्रन्थस्तु हेत्वादिनिरूपकः ,
{इति प्रकटितो मया}(इप्व्_४,१।१६।)
इति च अन्त्यश्लोको निगमनग्रन्थः -- इत्येवं पञ्चावयवात्मकमिदं शास्त्रं परव्युत्पत्तिफलम् । नैयायिकक्रमस्यैव मायापदे पारमार्थिकत्वम् ---- इति ग्रन्थकाराभिप्रायः
{क्रियासंबन्धसामान्य}(इप्व्_२,२।१।)
इत्यादिषु उद्देशेषु प्रकटीभविष्यति -- इति तावद् ग्रन्थस्य तात्पर्यम् सुजनश्च लौकिकेश्वरपरिचित ईश्वरविषये जनम् अनुजीविगुणसंपन्नं प्रकाशयति , जनविषये च अभिगामिकादिगुणसंपन्नम् ईश्वरं प्रकाशयति - इति इयानर्थः सामान्येन षष्ठोसमासेन दर्शितः तस्य प्रत्यभिज्ञा इति । एतच्छ्लोकाकर्णनसमये च शिष्याणाम् एतदर्थसंक्रमणक्रमेण परमेश्वरतादात्म्यमेव उपजायते तावत् । तथा हि ---- जनस्य इत्याकर्णनात् वयं ते जननमरणपीडिता अपर्युपस्तवृत्तयश्च , अस्माकमयम् उपकारम् इच्छन् , महेश्वरस्य दास्यम् आसाद्य , समस्तसंपत्समवाप्तिहेतुं तत्प्रत्यभिज्ञाम् उपपादयति ; ततश्च तत्प्रत्यभिज्ञामेवंभूतां वयं प्राप्ता एव , इतीत्थमेव हि अधिकारिणि शास्त्रार्थस्य बिम्बप्रतिबिम्बवत् संक्रान्तिः लोड्लिङादीनां विषयीभवति प्रथमपुरुषार्थ उत्तमपुरुषार्थे पर्यस्यति , न तु ताटस्थ्येन ; अधिकार्यनधिकारिणोः प्रतिपत्तौ विशेषाभावप्रसङ्गात् । आरोग्यकामाः शिवां सेवन्तां सेवध्वम् ---- इति वा वाक्यार्थस्य सेवामहै -- इत्येवंरूपेण अधिकारिणि द्वितीया कक्ष्या संक्रान्तौ , तृटीयकक्ष्यामेव भाविकोटिपतितामपि पुरुषार्थसंपत्तिम् अकालकलितस्वरूपानुप्रवेशेन स्वात्मीकृताम् अभिमन्यमाने , तत एव विततसंवित्सुन्दरपरामर्शो पूर्णताभिमानप्रतिलम्भात् , अन्यस्य तु अनेवंरूपत्वेनैव अनधिकारिता ताटस्थ्यप्राणा ---- इति । तदास्ताम् अवान्तरमेतत् अतिगहनं च ---- इति स्थितमेतत् । एतेन श्लोकेन ईश्वरसांमुख्यं विनेयानां प्रयोजनादिप्रतिपादनं च क्रियते ---- इति ।
{अनन्तभावसंभारभासने स्पन्दनं परम् ।
उपोद्धातायते यस्य तं स्तुमः सर्वदा शिवम् ॥}
॥१॥
In plain words
“The fruit of rites, or of injunctions, is in the end only being made of You, O ; but those here who seek the fruit, their state would be a bewildered one, in nothing but infinite regress.”
This he will state with the words
“setting foot here on that”
in two quarter-verses. By “of people” he shows who is qualified, and this he will bring to its close with
“entering unceasingly”.
By “somehow”, the succession of the line of . He will say:
“as the great said in the treatise”.
In this way, by gathering in every real thing that is to be recognised, this sentence has the form of a statement of the topic and is the thesis in sum; the middle of the work sets out the reason and the rest; and the last verse, with
“so I have made it plain”,
is the conclusion. In this way this treatise is made of five members, and its fruit is the understanding of others. That the method of the holds true in the domain of is the author’s intent, and it will become plain in statements of topics that begin
“action, relation, universal”
and the like. This, then, is the gist of the work. A good man familiar with worldly lords makes a person known to the lord as having a dependant’s virtues, and makes the lord known to the person as having virtues such as being easy to approach: this much meaning is shown, in general, by the genitive compound, “the of Him”. And at the moment of hearing this verse, identity with the Supreme Lord itself arises straight away in the disciples, through the passing over of this meaning into them. Consider: on hearing “of people”, they think, “We are those people, afflicted by birth and death, whose ways have known no worship. Wishing to benefit us, he has won servanthood to the Great Lord and brings about the of Him, the cause of the full attainment of every accomplishment; and so we have surely already gained the of Him, which is of this kind.” For only in this way does the meaning of the pass over into one who is qualified, as a thing passes into its reflection: in what is the content of the imperative, the optative and the like, the sense of the third person ends in the sense of the first person, and not by standing apart; otherwise it would follow that there is no difference between how one who is qualified and one who is not understand. When the meaning of a sentence such as “Let those who want health resort to śivā”, or “Resort to it, all of you”, passes over into one who is qualified in the form “Let us resort to it”, that is the second level. But it is the third level itself when he takes the attainment of the human aim as already his own, even though it falls on the side of what is yet to be, by entering into a that time does not measure; and from that very level comes a beautiful of spread wide, because a sense of fullness is gained. Another, though, is not qualified simply because he is not of this kind, and his lack of qualification lives on standing apart. But let this be: it is a side issue, and very deep. This much is settled. By this verse both the turning of the disciples to face the Lord and the teaching of the purpose and the rest are brought about.
We praise always that whose supreme serves as the introduction to the shining of the endless store of things.