, , । , ---- । । , ---- , , , ---- । , ---- ---- । , ---- , ---- । , ---- । ।} ॥२०॥ १७१॥ ॥ २ ॥ ॥ ३ ॥ । ॥} । , , , ---- । । । ॥ §०§
In plain words
But when that working of breath lays waste the left and right paths and flows upward in the form of the middle, then, bringing about that flowing, which is a melting of all difference, as of thickened ghee, marked by giving it non-difference for its essence, it is the working of , from the up to ; and that is the state whose self is . For the are above ; so from there on the melting away of difference sets in. But when difference has melted away, the working of breath, in the form of , by pervading the immaculate body made of the classes of , elements and worlds that are the whole mass of the known, is filled by , whose self is the universe, and has the form of . itself is the , in the form of and , of , of and of : so the words stand in apposition. And is the , and is the , with regard to the classes, and is the lord, the one in the form of and . This is what is meant. Though there is breathing in and in what is beyond it too, since otherwise being alive and coming out of it again would not hold, still, because in these two states resting in non-difference is foremost, through drawing difference in, there is no variety of pleasure, pain and the like in them; and so, being made of the highest bliss, whose self is resting in one’s own self, solid and one, they are only to be taken up. But in deep sleep and the rest, since difference is present, in the form of , of the rising of an unclear known, and of the appearing of a clear known, there is variety of pleasure, pain and the like; so they are only to be left. So it was rightly said, “This triad is to be left”, and so on. And by this it is shown too that the Blessed One, whose body is the universe, being in the form of , , , and , is itself His being in the form of the rising and entering found in the , of the classes , and the rest, and of . As has been said:
“The universe, made of the thirty-six, is ’s , and the rest.”
So it runs.
Here ends the second , named The Account of the Truth of the , in the of the composed by the venerable master , together with the commentary called the composed by the venerable master .
And complete is this third, the .
In the , the first .
We praise that who makes known to His devotees the , rich in non-difference amid the endless variety of , and the rest.
So the of the , which is the form of the Great Lord, established by self-awareness, by reasoning and by the , has been spread out and settled in three . To set that very thing briefly in the understanding of pupils, he shows a grasp of the sense of the in eighteen verses, in one , the passage that begins “The one Great Lord alone is the very self of all creatures” and ends “has been set out by ”. There, having stated the form that is real in the highest sense in one verse, he shows in nine verses the form of bondage, by way of showing the truth of and ; in seven, the truth of , whose self is ; and in one verse, the close. This is the gist. Now the meaning of the text is set out.
The one Great Lord alone is the very self of all creatures; His form is the universe, and He swells with the unbroken awareness “I this”.