औन्मुख्याभावतस्तस्य निवृत्तिर्निर्वृतिं विना ।द्वेष्ये प्रवर्तते नैव न च वेत्ति विना चितम् ॥ २५ ॥घटादिज्ञानकाले यत् घटं जानाति—चिदभेदाख्यातिवैचित्र्यभिन्नघटदेवदत्तात्मकवेद्यवेदकाभासनं नाम यत् क्रमिकमपूर्वं रूपं सा ज्ञानलक्षणा क्रिया पूर्वापरीभूतावयवा, नतु जानामीति वचनप्रवृत्तिकाल एव ।जानातिरूपत्वाज्ज्ञानमत्रैव क्रियात्मनि स्थितम् ।निरिच्छोरवधानरहितस्य वेदनं न भवेत् मनसानधिष्ठानात् ।अवधानवद्दर्शनमेव इच्छा ।तत्र च इच्छाक्रियापूर्वभाग औन्मुख्यं तत्कर्मनिर्वृतिः ।तदौन्मुख्याभावतस्तस्य प्रमातुर्वेदनस्य वा निवृत्तिः नहि औन्मुख्यरूपां तत्कर्मनिर्वृतिं विना द्वेष्ये प्रवर्तते ।न च चितमभेदप्रत्यवमर्शशक्तिरूपां विना पूर्णशुद्धबोधात्मा कर्ता वेत्ति घटादीन्संविन्निष्ठत्वाद्विषयव्यवस्थितीनाम् ।सैव चिच्छक्तिः सामान्या निर्वृतिशक्तिरानन्दरूपा ॥ २५ ॥
In plain words
From the absence of aunmukhya comes his ceasing; without bliss he does not act at all towards what he dislikes, and he does not know without cit. At the time of knowing a pot and the like, what is meant by ‘he knows the pot’, that is, the successive and ever new form called the appearing of the knowable and the knower, the pot and Devadatta, divided by the variety of the non-recognition of the non-difference of cit: that is action, marked by knowledge, its parts falling into before and after; and not only at the moment when the words “I know” come forth. Because it has the form of ‘he knows’, knowledge stands right here, in what is action itself. For one without will, that is, without attention, there would be no knowing, since the mind would not preside over it. Will is simply seeing joined with attention. And there, the earlier part of the action of will is aunmukhya, the bliss in that act. ‘From the absence’ of that aunmukhya comes the ceasing of ‘him’, that is, of the knower, or of the knowing. For without the bliss in that act, whose form is aunmukhya, one does not act towards what one dislikes. And without cit, whose form is the power of the pratyavamarśa of non-difference, the agent, whose self is full and pure awareness, does not know pots and the rest, since the settled order of objects rests in saṃvid. That very power of cit, taken in general, is the power of bliss, whose form is ānanda.