नन्वेवं भवतु शुक्तिकारजते , द्विचन्द्रज्ञाने तु द्वौ चन्द्रौ इत्याभासे शुक्तिकयेव मेलनं न केनचित्साकमाभासते यत्र बाधः स्यात् , एकाभासांशे च न बाधः , ---- इत्युक्तं भवतैव । क एतदाह --- मेलनं न केनचित्सह इति । एवं हि सति स्वालक्षण्येन नियतदेशकालतया कथमाभासः , ? तद्देशकालाभ्यां सह तत्रापि अस्ति मेलनाभासो यद्विमर्शोऽनुविवृत्सुर्निरुध्यते , द्वित्वाभासचन्द्राभासयोरपि मेलनाभासे विमर्शानुवृत्तिव्यावर्तनं वाच्यम् । तदेतदाह --- द्विरूपे चन्द्रेऽपि , न केवलं रजत एव । नभः इति देशविशेषः कश्चित् । अन्यथा इति द्विचन्द्रावरुद्धो योविमृष्टः स न तथा , ---- इति बाधकेन उन्मूलितप्राच्यविमर्शानुवृत्तिकः क्रियते , ---- इति । एवमाभासस्तन्मेलनं च नियमानुप्राणितम् ---- इत्येतावदेव प्रमेयम् । एतान्येव आगमे तत्त्वानि वक्ष्यन्ते । वस्तु तत्त्वं प्रमेयम् ---- इति पर्यायाः । तथा च काठिन्याभास इति पृथिवी , लोहिताभास इति रूपं तेजश्च , मेलनाभासो रजः , संनिवेशस्तु नियतिरूपः , नियतिर्हि नियमः , स च अभावप्राणः , अभावस्फुरणमेव च पृथिव्याभासस्य विचित्रतया चकासत् पृथुबुध्नोदराकारता , भेदाभासश्च माया , तत्पृष्ठे सत्यप्रकाशाभासश्च शिवतत्त्वम्, ---- इत्यास्तां तावत् । अग्रे भविष्यति एतत् । सर्वथा तावदत्र प्रमेये भगवत एव भेदने च अभेदने च स्वातन्त्र्यं घटगताभासभेदाभेददृष्टिरेव च परमार्थाद्वयदृष्टिप्रवेशे उपायः समवलम्वनीयः , न तु व्यवहारोऽपि अयं परमेश्वरस्वरूपानुप्रवेशविरोधी , इति प्रतिपादितम् ॥१३॥
एतदेव स्फुटयन् सकलप्रमेयसिद्धिः परमेश्वर एव आयत्ता , इति निरूपयति ।
गुणैः शब्दादिभिर्भेदो जात्यादिभिरभिन्नता ।
भावानामित्थमेकत्र प्रमातर्युपपद्यते ॥ §०§
इह अनुवृत्तं व्यावृत्तं च चकासद्वस्तु कतरेण वपुषा न सत्यमुच्यताम् उभयत्रापि बाधकाभावात् , सत्यतो हि यदि बाधक एव एकतरस्य स्यात् तत्तदुदये स एव भागः पुनरुन्मज्जनसहिष्णुतारहितो विद्युद्विलायं विलीयेत ; न चैवम् , अत एव भेदाभेदयोर्विरोधं दुःसमर्थमभिमन्यमानैरेकैरविद्यात्वेन अनिर्वाच्यत्वम् , अपरैश्च आभासलग्नतया सांवृतत्वम् अभिदधद्भिः आत्मा परश्च वञ्चितः । संवेदनविश्रान्तं तु द्वयमपि भाति संवेदनस्य स्वातन्त्र्यआत् । सर्वस्य हि तिरश्चोऽपि एतत् स्वसंवेदनसिद्धं ---- यत् संविदन्तर्विश्रान्तमेकतामापाद्यमानं जलज्वलनमपि अविरुद्धम् , तत एव उक्तम्
{अत एव यथाभीष्टसमुक्केखा ॥॥॥॥॥॥॥॥॥॥॥॥॥ }(इप्क् १,६।११)
In plain words
But surely, let it be so with the silver in mother-of-pearl. But in the knowing of the double moon, in the “two moons”, no joining with anything shines, as with the mother-of-pearl, where there would be cancelling; and in the part that is a single there is no cancelling: you yourself have said so. Who says this, that there is no joining with anything? For were that so, how would there be the , as a , fixed in place and time? There too there is an of joining with that place and time, whose , wanting to go on, is checked. And in the of joining between the of twoness and the of moon, too, a turning back of the going on of must be spoken of. That is what he says: “in the double moon too”, in a moon with two forms, not in silver alone. “The sky”: some particular place. “Otherwise”: what was held in awareness as taken up by the double moon is not so; and so, by what cancels, it is made into something whose earlier has had its going on uprooted. So , and the joining of , given life by a rule: just this much is the . These very things will be called the in the . Real thing, and are synonyms. And so the of hardness is earth; the of red is visible form, and fire; the of joining is ; but arrangement has the form of , for is rule, and rule has absence for its life; and the flashing of absence itself, shining in its variety, is the shape with a broad base and a belly in the of earth; the of difference is ; and behind it the of true is the . But let that rest for now; this will come further on. In every way, then, it has been shown that in this the to make different and to make not different is the Blessed One’s alone; that seeing difference and non-difference in the found in a pot is itself the means to be leaned on for entering the sight of non-duality in the highest truth; and that these dealings too do not stand against entering the of the Supreme Lord.
Making just this clear, he sets out that the establishing of every depends on the Supreme Lord alone:
The difference of things by qualities, sound and the rest, and their non-difference by class and the rest, hold in this way in one .
Here a real thing shines both as running through others and as set apart from them; tell us, in which of these bodies is it not true? In both there is nothing that cancels. For if in truth something cancelled one of the two, then when that arose, that very part, unable to bear rising again, would melt away as lightning melts; and it is not so. For this very reason, those who think the conflict between difference and non-difference hard to meet have deceived themselves and others: some, by calling it inexpressible because it is ; others, by calling it of because it clings to . But resting in awareness, both shine, because of the of awareness. For this is established by self-awareness for everyone, even for an animal: water and fire, resting within and brought to oneness, do not conflict. That is why it was said:
“For this very reason, since whatever one wishes is drawn up”