इह चित्तत्त्वं स्वस्वरूपमाच्छादयत् ज्ञेयरूपेण बुद्ध्यादिना देहान्तेन घटादिना वाभासते । एकमेव चेदं स्वातन्त्र्यविजृम्भितं , न त्वत्र वास्तवः क्रमो वा भेदो वा । तत्रापि तु स्वातन्त्र्यात् क्रमश्च भेदश्चाभासते । तदेवंस्थिते यश्चित्तत्त्वस्य स्वरूपाच्छादनभागः स एवोत्तरभागान्त्रासंकीर्णो यदा विश्राम्यति तदनुदयाद्वा तत्प्रध्वंसाद्वा प्रलय इव तदनादरणाद्वा निद्रासमाधिमूर्च्छादाविव , तत्रैव चाहन्तारूपं कर्तृतायाः पदं परामर्शो ऽस्फुटत्वादरूपात्मना संस्कारेण शुद्धेन वेद्यपदवीमप्राप्तेन युक्तो भवति , तदा सैवावस्था नेत्येवपरामर्शलेशानपेक्षितनिषेध्यबुद्ध्यादिविषयसुस्पष्टपरामर्शसंभेदापि अवश्यंभाविनिषेध्ययोगात् अकिञ्चनोऽहम् इतिवत् स्वीकृतसामान्याकारनिषेध्या , अत एव संस्कारशेषीकृतज्ञेया शून्य इत्युच्यते । तथाविधे बुद्ध्यादीनां देहादिनीलान्तानामभावरूपे शून्यत्वमुच्यते , यतस्तत्र ज्ञेयानां शून्यता अभावरूपता संस्कारशेषता । इयमेव हि सर्वत्राभावो न तु सतां सर्वात्मना विनाशः ।
तत्रैव शून्ये प्रमातरि समवेता प्राणापानसमानोदानव्यानात्मके वायुचक्रे प्रेरणात्मिका शक्तिः , सा च विद्याकलयोः प्रपञ्चभूतौ यौ क्रमेण बुद्धीन्द्रियकर्मेन्त्रियवर्गौ तयोरान्तरी वृत्तिः । बाह्या हि तयोः शब्दाद्यालोचनशब्दाभिव्यक्तिस्थानाभिहननादिका वृत्तिः । तदुक्तम्
{सामान्यकरणवृत्तिः प्राणाद्या वायवः पञ्च ।} (सां। २९ का।)
इति । एवं शून्य एवाहन्ता अक्षचक्रोपोद्वलिता जीवनम् , इति स शून्य एव जीवः संसरति । यदि वेन्द्रियशक्तीनामेव यान्तरी साधारणप्राणनात्मिका प्राणशब्दवाच्या प्राणादिमारुतविशेषप्रेरणामयी सैव अहम् इत्यधिशयाना जीवनम् , तदा प्राण एव जीवः संसारी , स एव शून्यः , प्राणाश्च पुर्यष्टकशब्दवाच्यः , प्राणादिपञ्चकं बुद्धीन्द्रियवर्गः कर्मेन्द्रियगणो निश्चयात्मिका च यतो धीर्व्यज्यते । तन्मात्रपञ्चकं मनोऽहंबुद्ध्य इत्यन्ये
{तन्मात्रोदयरूपेण मनोऽहंबुद्धि॥॥॥॥॥।}(स्प। ४।१९)
इति ।
{भूमिरापोऽनलं ॥॥॥॥॥॥॥॥॥॥॥ ।}(गी। ७।४)
इति च वदन्तः ।
In plain words
Here the , covering its own , appears in the form of what is known, as and the rest down to the body, or as a pot and the rest. And this is one alone, the unfolding of ; there is no real sequence or difference in it. But even there, from , sequence and difference appear. This being so, the part of the that covers its at times rests alone, unmixed with the later parts, whether because they have not risen, or because they have been destroyed, as in dissolution, or because they are not heeded, as in sleep, , a swoon and the like; and there, in that very part, the whose form is I-ness, the seat of being the doer, is joined with a that is bare, formless because unclear, and has not reached the path of the known. Then that very state, though it is mingled only with a trace of the “not”, which does not look for a clear of what is denied, and the rest, yet, because something to deny must be there, takes what it denies in a general form, as in “I have nothing”; and for this very reason, having left what is known as only a , it is called the void. Being the void is said of such a thing, the absence of and the rest, from the body to blue; for there things known are empty, absent in form, left only as . For this is what absence is everywhere, and not the utter destruction of what is.
In that very void, as , there inheres a whose self is setting in motion the wheel of breaths, , , , and ; and it is the inner working of the two groups that spread out and in turn, the organs of knowing and the organs of action. For their outer working is looking at sound and the rest, striking the places where sound is brought out, and the like. So it has been said:
“The five breaths, and the rest, are the common working of the instruments.”
So I-ness in the void alone, strengthened by the wheel of the senses, is life; and so that void alone, as , wanders in . Or else, if it is the inner working of the powers of the senses themselves, the common breathing that the word names, made of setting in motion the particular breaths, and the rest, that is life, lying upon it as “I”: then itself is the in ; it is itself the void; and is what the word names: the five, and the rest, the group of organs of knowing, the group of organs of action, and that whose self is settling, from which understanding comes to light. Others hold that it is the five , , and :
“in the form of the rising of the , , , ”
So it runs.
“Earth, water, fire”
So they say.