।} ॥१२॥ ? , ---- । ॥ §०§ , , , , ---- , ---- । , ---- ॥१३॥ , ? ---- । ॥ §१§ , , ॥१४॥ ---- । ॥ §२§ , , , । ॥१५॥ , । , । ॥ §३§
In plain words
“Even doubt would not be held in doubt: this is freedom from doubt, plain to see.”
So it runs.
But surely, in this way, what difference is there between the bound and the freed as to the ? It is answered:
The freed one takes the shared as not different from himself, as the Great Lord does; but the bound one takes it as utterly different.
The freed one clings, as his self, to that form “I” which presides over the class of from the level of the glorious and down to the worm. And so: the of the universe is mine too; my is the universe’s too; and this is a limb of me alone, and so is any other . In this order the is not cut off, neither one from another nor from the class of ; so all of it comes into his , as a truth of resting in non-difference, of one taste. But for the bound one all this is the reverse; so this one rests in difference, of one taste.
But surely, the course of the has been examined on the level of and , in the state of , and for the who is a in bound form; but how is it in ? With this doubt in view, he says:
But is in every way brimming with the endless flood of dissolved within; solid with and bliss, His body is the highest imperishable.
In the blessed, glorious there is surely no talk of a at all, since the flood of is in every way dissolved there by resting in being in form alone. And so that state of the Blessed One, who is made of the universe, whose abode is unbounded and beyond which there is nothing, and who is ever pure, is spoken of thus. It is solid and one, through the bliss of resting in Himself that is His own nature as , marked by the wonder of His own self, made of a not made but natural. Its form is unbroken. It is bodied by the highest imperishable. Talk of the has fallen away from it, and it passes beyond all.
He states the fruit of the matter set out in this way in four :
Knowing the so, and rightly knowing its knowledge and action in that way, seeing what he wishes, one both knows and does.
“So”: knowing the whose form is the Lord, and its knowledge and action, not apart from it, whose form is alone; holding in awareness that this is of this kind, and not as and the rest have shown it, and that its knowledge and action are so, and not some things apart from it: one who is given to the practice of knows and does whatever he wishes, in this very body. But one not so given is while the body lasts, and when it falls he is the Supreme Lord Himself.
Though this matter is established by what one knows in oneself, the teaching of the line of , which strengthens it, is also to be told; for the view of the has been shown by the . With the intent that in this way it is made firm from the , from the and from oneself, he shows the line of :
So I have made plain this path, new and easily trodden, as the great told it in the . Therefore one who sets his foot here, having realised his own being the maker of the worlds, which is made of being , and who enters it without ceasing, is fulfilled.