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In plain words
So the inner of action, just like knowledge, is established by itself and is self-luminous. But that same , moving by its own through and the in turn into the body as well, and, having the form of and the nature of a working, it is, even in the outward condition, the object of a such as perception. And when it is known through its going together with another’s body and the like, it makes known its own nature, which is that of one who knows. And knowledge does not shine as this-ness, for this-ness is the very state of not being knowledge; nor would one real thing, having shone in the form of another, have shone at all. So that knowledge simply shines; and what shines is itself the form of “I”; so another’s knowledge too is one’s own self. Otherness belongs only to the limiting condition, the body and the rest, and that too, once fully examined, is not other. So the whole host of is, in the highest truth, one , and He alone is. So it has been said:
“ alone is, for itself, through selves that are its own and others’.”
And so, from “The blessed knows” down to “Even a worm knows”, there is only one ; so, as the result, being the knower of all belongs to the . The same is to be said of being the doer. As our ’s ’s has said in the :
“The pot knows as me, and I know as the pot; I know as , or He knows as me.
Himself abides, knowing His own through many things.”
and so on. By “is surmised” he shows that it does not hold good for knowledge to be a of knowing; for otherwise he would have said “is inferred”.
So those on whose path of awareness here the dust of the logicians’ wrangling has not fallen and turned it grey, knowing by this much alone that their is the Lord, and sinking the pot, the body, , pleasure and their absence right there, come into with the Lord. So this is the . “Upa” is near the self: it is that by which, there, the height that is the recognising of the Lord is struck home like a chisel, that is, brought to rest; and this much alone is the gist of this work. It is the for this reason too: done quietly and not spread out, and “ud”, at the very head of the treatise, it is that by which confusion about the is struck, that is, driven off. Or, since the root han has the sense of going, its meaning is knowing: that by which the is known. Some, however, say that han means going only in the matter of “he goes to a woman”. So is reached simply through the firmness of dwelling on the meaning of these four verses. So, all is well.
Here ends the first , named The Introduction, in the of the glorious , composed by the venerable master , who received instruction from the venerable master , disciple of the venerable master .
Now the second .
We praise that by whom the universe, made to appear through difference as the , is led on to end in the that is non-difference.
Here, what is truly real, which is about to be set out by throwing back an opposing side raised as a doubt, becomes clear in the very best way. As says:
“Homage to You, O , who bring forth the error of those bewildered in becoming and then shatter it, and who veil the bliss of knowledge, free of all pairs, and then unveil it.”
So here, wishing to unfold the highest truth after first breaking the error of those who hold that there is no and no Lord, he first raises that error in eleven verses