नत्वेवं जीवसंक्षये सति अस्य देहपातः प्राप्तः न च असौ सुप्रबुद्धस्यापि देहिनः सद्य एव दृश्यते तत्कथमयं तदारूढप्रमितिः ? इत्याशङ्क्याह -भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः ॥ ४२ ॥तदेति अभिलाषक्षयात् जीवसंक्षये पुर्यष्टकप्रमातृताभिमानविगलने सति अयं भूतकञ्चुकी शरीरारम्भीणि भूतानि कञ्चुकमिव व्यतिरिक्तं प्रावरणमिव न तु अहन्तापदस्पर्शीनि यस्य तथाभूतः सन् विमुक्तो निर्वाणभाक् यतो भूयो बाहुल्येन पतिसमः चिद्घनपारमेश्वरस्वरूपाविष्टः तत एव परः पूर्णः शरीरवृत्तिर्व्रतम् इत्युक्तसूत्रार्थनीत्या दलकल्पे देहादौ स्थितोऽपि न तत्प्रमातृतासंस्कारेणापि स्पृष्टः ।तदुक्तं श्रीकुलरत्नमालायांयदा गुरुवरः सम्यक् कथयेत्तन्न संशयः ।मुक्तस्तेनैव कालेन यन्त्रस्तिष्ठति केवलम् ॥किं पुनश्चैकतानस्तु परे ब्रह्मणि यः सुधीः ।क्षणमात्रस्थितो योगी स मुक्तो मोचयेत्प्रजाः ॥इति ।श्रीमृत्युजित्यपिनिमेषोन्मेषमात्रं तु तत्त्वं यद्युपलभ्यते ।तदैव किल मुक्तोऽसौ न पुनर्जन्म चाप्नुयात् ॥इति ।कुलसारेऽपिअहो तत्त्वस्य माहात्म्यं ज्ञातमात्रस्य सुन्दरि ।श्रोत्रान्तरं तु संप्राप्ते तत्क्षणादेव मुच्यते ॥इति ॥ ४२ ॥
In plain words
Then, with the elements as a cloak, he is freed: in full measure equal to the Lord, supreme. But surely, when the jīva wanes in this way, the falling of his body would follow; and that is not seen at once even of an embodied one who is fully awakened. How then is he one whose knowing has risen to that? Raising this doubt, he says: Then: when, through the waning of desire, the jīva wanes, that is, when the conceit of being the knower as puryaṣṭaka melts away, he is one with the elements as a cloak: one for whom the elements that make up the body are like a cloak, like a separate covering, and do not touch the place of I-ness. Being such, he is freed, he shares in nirvāṇa, because in full measure he is equal to the Lord, absorbed in the nature of the Supreme Lord, dense with consciousness, and for that very reason supreme, full. In the way of the sūtra already given, "The conduct of the body is the vow", even though he stands in the body and the rest, which are like a mere leaf, he is not touched even by the latent impression of being their knower. As the Kularatnamālā says: "When the best of gurus rightly tells it, there is no doubt: he is freed at that very moment, and only the machine remains. How much more the wise one who is wholly intent on the supreme Brahman: the yogin who abides there for even an instant is freed, and would free all creatures." And the Mṛtyujit too: "If reality is grasped even for the space of the closing and opening of the eye, then indeed he is freed, and would not come to birth again." And in the Kulasāra too: "Ah, the greatness of reality, O lovely one, when it is merely known: when it has reached the inside of the ear, at that very moment one is freed."