ननु कारकव्यापारः प्रमाणव्यापारश्च यदि ईश्वरे न संभवति , तर्हि प्रत्यभिज्ञापयामि ---- इति यो व्यापार उक्तः स कतमो व्यापारः
इत्याशङ्क्याह
किंतु मोहवशादस्मिन्दृष्टे ऽप्यनुपलक्षिते ।
शक्त्याविष्करणेनेयं प्रत्यभिज्ञोपदर्श्यते ॥ §०§
स ईश्वरस्वभाव आत्मा प्रकाशते तावत् , तत्र च अस्य स्वातन्त्र्यम् इति न केनचिद्वपुषा न प्रकाशते , तत्र अप्रकाशात्मनापि प्रकाशते प्रकाशात्मनापि , तत्रापि प्रकाशात्मनि सर्वथा प्रकाशात्मना प्रकाशो भागशो वा ; भागशः प्रकाशने सर्वस्य व्यतिरेकेण अव्यतिरेकेण वा , कतिपयस्य व्यतिरेकेण अव्यतिरेकेण वा , उक्तप्रकारपूर्णतया वा ; तदमी सप्त प्रकाराः । तत्र प्रथमः प्रकारो जडोल्लासः , अन्त्यः परमशिवात्मा , मध्यमा जीवा भासाः , सैव भगवतो माया विमोहिनी नाम शक्तिः , तद्वशात् प्रकाशात्मतया सततम् अवभासमानेऽपि आत्मनि भागेन अप्रकाशनवशाद् अनुपलक्षिते सर्वथा हृदयंगमीभावमप्राप्ते अत एव पूर्णतावभासनसाध्याम् अर्थक्रियाम् अकुर्वति , तत्पूर्णतावभासनात्मकाभिमानविशेषसिद्धये
प्रत्यभिज्ञा व्याख्यातपूर्वा प्रदर्श्यते , कथम् ? शक्तेः ईश्वरनिष्ठत्वेन प्रसिद्धाया दृक्क्रियात्मिकायाः , आविष्करणेन प्रदर्शनेन , अभिमानसाध्यार्थक्रियाणां तदभिमानसिद्ध्या विना असिद्धेः ; तथा च दृष्टान्तं दर्शयति
{तैस्तैरप्युपयाचितैः ।}(इप्व्_४,१।१७।)
इति । एतदुक्तं भवति ---- न कारकव्यापारो भगवति , नापि ज्ञापकव्यापारोऽयम् , अपि तु मोहापसारणमात्रमेतत् , व्यवहारसाधनानां प्रमाणानां तावत्येव विश्रान्तेः । घटोऽयमग्रगः प्रत्यक्षत्वात् ---- इत्यनेन हि घटो न ज्ञाप्यते प्रत्यक्षेणैव प्रकाशमानत्वात् , अन्यथा पक्षे हेत्वसिद्धेः , केवलं मोहमात्रमपसार्यते । यश्चायं मोहस्तदपसारणं च यत् , तदुभयमपि भगवत एव विजृम्भामात्रम् , न तु अधिकं किंचित् ---- इत्युक्तं वक्ष्यते च ॥३॥
ननु परिदृश्यमाने भावराशौ किमीया शक्तिराविष्क्रियते कं च प्रति इति । जडानां तावत् न ज्ञानात्मिका शक्तिरस्ति , क्रियात्मिकापि स्वातन्त्र्यप्रांआ स्वातन्त्र्यव्यपगमाद् असंभावनाभूमिरेव ; तथा च रथो गच्छति ---- इत्यादौ उपचारं केचन प्रतिपन्नाः , न च जडान्प्रति व्यवहारसाधनम् उचितम् ; अथ अजडजीवज्जनताधिकारेण उभयमपि , तर्हि सर्वस्य स्वात्मा महेश्वर ---- इति दूरतरं विप्रकर्षिता प्रत्याशा , तदेतद् आश्ङ्क्य निरूपयति
तथा हि जडभूतानां प्रतिष्ठा जीवदाश्रया ।
ज्ञानं क्रिया च भूतानां जीवतां जीवनं मतम् ॥ §१§
In plain words
But if neither the working of the factors of action nor the working of a can occur in the Lord, then which working is the one spoken of in “I cause it to be recognised”?
With this doubt in view, he says:
But because, under the sway of delusion, He goes unnoticed though He is seen, this is shown by bringing His to light.
That whose own nature is the Lord shines, to begin with, and in this it has , so there is no form in which it does not shine. Then it shines both as what is not and as what is . And as what is , again, it shines either wholly as or in part. When it shines in part, it shines either as all things, separate or not separate, or as some things, separate or not separate, or with the fullness of the modes already stated. So these are the seven modes. Of them, the first mode is the springing up of the insentient, the last is ’s own nature, and the ones between are the shinings that are living beings. And just this is the Blessed One’s , the named “the Deluder”. By its sway the , though it always appears as , is not noticed, because in part it does not shine. It has not been wholly taken to heart, and for this very reason it does not do the effective action that is achieved by the shining of its fullness. With regard to this , then, to bring about a particular sense of oneself, which consists in the shining of that fullness,
, already explained, is shown. How? “By bringing to light”, that is, by showing, the made of seeing and action, which is well known to rest in the Lord. For effective actions that are achieved through a sense of oneself are not achieved unless that sense of oneself is established. And so he gives an example:
“Even with all those entreaties.”
This is what is meant: there is no working of the factors of action in the Blessed One, nor is this the working of something that makes known; rather, it is only the removal of delusion, since , which bring about our dealings, come to rest in just that much. For by “This pot is in front, because it is perceived” the pot is not made known, since it is already shining through perception itself; otherwise the reason would not be established in the subject. Only delusion, and no more, is driven off. And this delusion and its removal are, both of them, only the Blessed One’s own unfolding, and nothing more: this has been said, and will be said.
But in the mass of things seen all around, whose is brought to light, and for whom? Insentient things, to begin with, have no made of knowledge; and the made of action too, whose life is , cannot even be supposed of them, since is gone from them. And so some have taken “the chariot goes” and the like as figurative. Nor is it fitting that a means of dealings be aimed at insentient things. But if both hold only within the range of people who are living and not insentient, then the hope “The Great Lord is the of all” has been pushed much further off. With this doubt in view, he sets it out:
Consider: the ground of things that are insentient rests on the living, and knowledge and action are held to be the life of beings that live.