ततश्चनिर्गुणोऽपि गुणज्ञानांज्ञेय एको जयत्यजः ।निष्कामोऽपि प्रकृत्या यःकामनानां परं फलम् ॥ २८ ॥प्रोक्तज्ञानात्मकगुणावभासिनाम्, एकः - अद्वितीयः, अजः - अनादिः, निर्गुणोऽपि - सत्त्वादिगुणास्पृष्टमूर्तिरपि, ज्ञेयो - ज्ञातुं शक्यः स्वाभेदेन स्फुरति ।तथा परिपूर्णानन्दनिर्भरत्वात् कामेभ्यः - कामनाभ्यो निष्क्रान्तोऽपि, प्रकृत्या - वस्तुसौन्दर्येण, सर्वासां कामनानां, परं - पूर्णं फलं ।सर्वा हि कामनाः तत्तद्भोगात्मकफलयोगिन्योऽपि भोक्तृचमत्कारप्रमुखं पार्यन्तिकपरमानन्दाब्धौ पर्यवस्यन्ति ।तदुक्तमस्मत्प्रभुपादैःफलं क्रियाणामथ वा विधीनांपर्यन्ततस्त्वन्मयतैव देव ।फलेप्सवो ये पुनरत्र तेषां मूढा स्थितिः स्यादनवस्थयैव ॥इति ।अपिशब्दौ विरोधं व्यङ्क्तः ॥ २८ ॥
In plain words
And so: He triumphs, the One, the Unborn, who, though without guṇas, is to be known by those who know the guṇas; who, though free of desire, is by His very nature the supreme fruit of desires. Of those who make shine the ‘guṇas’ whose nature is the knowledge described, the ‘One’, that is, without a second, ‘the Unborn’, that is, without beginning, ‘though without guṇas’, that is, though His body is untouched by the guṇas, sattva and the rest, is ‘to be known’, that is, can be known: He shines forth as not different from them. Likewise, though, being brim-full of complete ānanda, He has gone forth from desires, that is, from longings, ‘by His very nature’, that is, by the beauty of what He is, He is the ‘supreme’, that is, the full, ‘fruit’ of all desires. For all desires, though they are joined with fruits whose nature is this or that enjoyment, come to their end, chiefly in the wonder of the one who enjoys, in the final ocean of supreme ānanda. As our revered master has said: “The fruit of actions, or else of rites, in the end is just being made of You, O God; but those here who seek fruit, theirs would be a deluded state, through never coming to rest.” So it is said. The two words ‘though’ make the contradiction plain.