तत्कर्मनिर्वृतिप्राप्तिरौन्मुख्यं तद्विकासिता ।यस्मादिच्छति ईश्वरो ज्ञातुं वा कर्तुं वा इति यदुच्यते, तदाख्यातपदमिच्छया इच्छालक्षणां क्रियामाह ।तस्या इच्छायाः पूर्वापरौ भागौ कल्पनीयौ पूर्वापरीभूतावयवत्वात् ।क्रियायाः इच्छायाः क्रियात्वाभिधानेन ।इच्छादीनामन्योन्यात्मता शक्त्यवस्थायां सुतरां स्यात् ।ततश्च परमार्थत एकैव शक्तिः शक्तः एवास्तीति प्रतिपादितम् ।उत्पत्तिकथायां तु इच्छायाः पुरोभागे या तस्मिन् कर्मणि तत्कर्मनिष्ठा निर्वृतिप्राप्तिः, तदौन्मुख्यं, कर्मावच्छिन्ना निर्वृतिरौन्मुख्यम्, अनवच्छिन्ना निर्वृतिमात्रमानन्दशक्तिरिति यावत् ।तदौन्मुख्यं विकासिता चिदास्थाप्रविकास इत्युक्तम् ॥ १९ ॥अनन्तरं हि तत्कार्यज्ञानदर्शनशक्तिता ॥ २० ॥
In plain words
the attaining of bliss in that task, is aunmukhya, its unfolding. Since it is said ‘the Lord wills to know’ or ‘wills to do’, that finite verb, by ‘will’, names an action whose mark is will. ‘Of it’, of will, earlier and later parts are to be imagined, since its members stand as earlier and later. ‘Of it’ means of action, that is, of will, since will has been named an action. In the state of power, will and the rest would all the more be one another's self. And so it has been shown that in the highest truth there is one power alone, and only the one who has power exists. In the account of arising, though, ‘what comes before’, in the front part of will, the attaining of bliss in that task, resting in that task: that is aunmukhya. Bliss bounded by a task is aunmukhya; unbounded, bliss alone is the power of ānanda: that is the point. That aunmukhya is ‘its unfolding’; it was called the unfolding forth of the regard of cit. For right after that, being the power of knowing and seeing that effect,