इह हि सर्वत्राप्रतिहतशक्तिः परमेश्वर एव तयाबुभूसंस्तथा तथा भवति , नत्वन्यः कश्चित् परमार्थयो ऽस्ति , ---- इत्यसकृदुक्तम् ; ततश्च व्याविशेषेण तेषां शरीरादिशून्यान्तप्रमातृपदोत्तीर्णानां बोधत्वनित्यत्वविभुत्वादिधर्मजातस्यैक्ये ऽप्यन्योन्यं भेदः , ते च शास्त्रे विज्ञानकेवला उक्ताः । तत्र विज्ञामकेवलो मलैकयुक्तः , ---- इत्यादौ विज्ञानं बोधात्मकं रूपं केवलं स्वातन्त्र्यविरहितमेषामिति ॥७॥
एवं स्वातन्त्र्यहानिर्बोधस्य इत्यस्य भागस्य विज्ञानाकलविषयतामुक्त्वा स्वातन्त्र्यस्याप्यबोधता इत्यमुमंशं विषयप्रदर्शनेन स्पष्टयति ।
शून्याद्यबोधरूपास्तु कर्तारः प्रलयाकलाः ।
तेषां कार्मो मलोऽप्यस्ति मायीयस्तु विकल्पितः ॥ §०§
शून्ये जडत्वादनोधरूपे एव , यदि वा प्राणे बुद्धौ वा येषां अहमिति चमत्कारयोगात् कर्तृत्वं ते प्रलयेन कृताः अकलाः कलातत्त्वोपलक्षितकरणकार्यरहिता अबोधरूपाः कर्तारश्च । प्रलयावधि हि ते तथाकृताः उत्तरकालं तु कार्यकरणसंबद्धा एव भवन्ति ; यतस्तेषां न केवलमुक्तरूप आ,अव एव मलो यावत् कार्मो ऽपि वासनासंस्काररूपो धर्माधर्मात्मास्त्येव । यद्येवम् , भिन्नवेद्यप्रथाप्येषां स्यात् । सत्यम् , सवेद्ये सुषुप्तपदे , ऽपवेद्ये तु न भवति ; तेन मायीयो मल एषां विकल्पितो व्यवस्थितविषयत्वेन । तथा हि ---- केऽपि शून्यादिभागविश्रान्ता गाडनिद्राजडीकृता अपवेद्यसुषुप्तपदभाजः । अन्ये तु बुद्ध्यादिनिष्ठाः सुखदुःखावशेषसामान्यात्मकभिन्नवेद्यसंवेदनयोगितः सवेद्यसौषुप्तपदलीनाः । स्थूलदेहेन्द्रियात्मककार्यकरणवियोगरूपत्वं तु प्रलयाकललक्षणं सर्वेषां तुक्यम् ॥८॥
एवं स्वातन्त्र्यस्याप्यबोधता इत्येवमंशः स्फुटीकृतः , प्रसङ्गाच्च कार्ममलस्य विषयो दर्शितः , मायामलस्य च पाक्षिकत्वमुक्तम् । अधुना पुनराणवकार्ममलद्वयाभावेऽपि शुद्धोऽस्ति मायाख्यस्य मलस्य विषयः , ---- इति दर्शयति
बोधानामपि कर्तृत्वजुषां कार्ममलक्षतौ ।
भिन्नवेद्यजुषां मायामलो विद्येश्वराश्च ते ॥ §१§
ये चिन्मात्रमेवात्मतया पश्यन्ति अहम् इति च चमत्कारोल्लासात् कर्तारस्तत एव सर्वज्ञाः सर्वकर्तारश्च ते विद्येश्वराः । किन्तु तनुकरणभुवनादि यदेषां वेद्यतया कार्यतया च भाति, तत् कुविन्दपटदृष्ट्या भिन्नमेव सत् , ---- इत्यस्ति विद्ये श्वराणां मायाख्यमलयोगः ॥९॥
अथ मलत्रयस्यापि यौगपद्येन यो विषयस्तं दर्शयितुमाह ।
देवादीनां च सर्वेषां भविनां त्रिविधं मलम् ।
तत्रापि कार्ममेवैकम् मुख्यं संसारकारणम् ॥ §२§
In plain words
For here it is the Supreme Lord alone, whose is unhindered everywhere, who, wishing to be so, becomes this and that; and there is no one else in the highest truth: this has been said more than once. And so, by a particular difference, though they have passed beyond the levels of from the body to the void, and the whole set of their properties, being awareness, being eternal, being all-pervading and the rest, is one, they differ from one another; and in the they are called . There, in “the is joined with one ” and the like, “” is their form, made of awareness, and “kevala” means that it is bare of .
Having said in this way that the part “loss of for awareness” has the for its field, he makes plain the part “lack of awareness even for ” by showing its field:
But the doers whose form is lack of awareness, the void and the rest, are the . They have the too; but the is optional.
Those whose being the doer, through the wonder of “I”, lies in the void, whose form is lack of awareness because it is insentient, or else in or in , are “”: made “akala” by dissolution, that is, without the instruments and effects marked by the ; their form is lack of awareness, and they are doers. For they are made so only until the end of dissolution; afterwards they are again bound up with effects and instruments. For they have not only the , of the form stated; the too is there, made of and , in the form of and . If so, the spreading forth of the known as divided would be theirs too. True: in deep sleep with something known; but in deep sleep with nothing known it is not. So their is optional, its field being fixed case by case. Consider: some, resting in the part that is the void and the rest, made insentient by heavy sleep, belong to the level of deep sleep with nothing known. But others, resting in and the rest, joined with the awareness of a known that is divided and general in nature, the leavings of pleasure and pain, are sunk in the level of deep sleep with something known. But the mark of the , being parted from effects and instruments, the gross body and the senses, is the same for all.
In this way the part “lack of awareness even for ” has been made clear; by the way, the field of the has been shown, and it has been said that the holds only in some cases. Now he shows that there is a pure field of the named too, even where the two , and , are absent:
Even for beings of awareness who have being the doer, when the is destroyed, there is the , for those who hold the known as divided; and they are the .
Those who see alone as the self, and are doers through the welling up of wonder as “I”, and for that very reason know all and do all: they are the . But the body, instruments, worlds and the rest, which shine for them as known and as to be made, are different from them, in the way a weaver sees his cloth. So the are joined with the named .
Now, to show the field where all three are together, he says:
And for all who come to be, and the rest, the is threefold; and there too the alone is the chief cause of .