न चैवं वक्तव्यं शंकरोऽनुग्रहैकप्रयोजनः, अन्यस्तु कश्चित् ईश्वरो मोहको भविष्यति इति, यतःगुणातीतस्य निर्दिष्ट-निः शेषातिशयात्मनः ।लभ्यते भव कुत्रांशेपरः प्रतिनिधिस्तव ॥ ५३ ॥हे भव - प्रकाशैकात्मना रूपेण नित्यावस्थित, सत्त्वादिगुणयोगात् मायाप्रमातॄणां नानाता भवति, त्वं तु गुणातीतः स्वतन्त्रचिदेकमूर्तिरिति, तादृशस्य तव अंशमात्रेऽपि कः प्रतिनिधिः - तुल्यः अस्ति, चितो भेदकस्य कस्यापि अभावात् ।अतः कथं परिपन्थकेश्वराशंका, अत एव परमेश्वरः… -स्वतन्त्रस्तु कर्ता तत्रैकको भवान् ।इत्यादिना निर्दिष्टनिःशेषातिशयात्मा प्रतिपादितसकलोत्कर्षस्वभावः ।निर्मृष्टेति पाठे समुत्पुंसितसर्वातिशयः महासामान्यचिदेकमात्ररूप आत्मा यस्य इति योज्यम् ॥ ५३ ॥
In plain words
Nor should it be said: ‘Śaṃkara has grace as His one purpose, but some other Lord will be the one who bewilders’; for: O Bhava, in what part is another to be found who is Your equal, You who are beyond the guṇas, whose nature has been shown to be all excellence without remainder? O Bhava, that is, ever abiding in a form whose one nature is prakāśa: the diversity of the knowers in māyā comes from their joining with the guṇas, sattva and the rest; but You are ‘beyond the guṇas’, whose one form is free cit. So who is the ‘equal’, that is, the like, of such as You, even in a mere part? For there is nothing whatever that could divide cit. How then could there be any suspicion of an opposing Lord? For that very reason the Supreme Lord, by such words as “… but the free agent there is You alone,” and the rest, ‘has been shown to be all excellence without remainder’, that is, His nature has been set out as all eminence. On the reading ‘nirmṛṣṭa’ it is to be construed: He whose Self, with every excellence wiped away, has the form of the great universal, cit alone and one.