यदि श्रुत्यन्तानुसारेण सर्वं भगवन्मयं, तत् कस्मात् कर्मकाण्डेषु ज्ञानमेव न उपदिश्यते, कथं च ज्ञानकाण्डेषु तदेव निषिध्यत ? - इति संशयं शमयति स्तुतिद्वारेणनमस्ते भवसंभ्रान्त-भ्रान्तिमुद्भाव्य भिन्दते ।ज्ञानानन्दं च निर्द्वन्द्वंदेव वृत्वा विवृण्वते ॥ ७१ ॥हे देव - स्वतन्त्रचेष्टित, भवे - संसारे ये संभ्रान्ताः त्वन्मायाशक्तिवशात् व्यामूढाः, तत एव च भेदासक्तत्वात् कर्मनिष्ठाः तेषां पूर्वकक्ष्यायां तां तां भेदभ्रान्तिम् उद्भाव्य सिद्धान्तकक्ष्यायां भिन्दते - ध्वंसकाय, तथा ज्ञानानन्दं - परमाद्वयरूपं विज्ञानम् आनन्दमयं वृत्वा - प्रथमं रहस्यत्वात् अयोग्यान् प्रति आच्छाद्य, पश्चात् योग्यान् प्रति विवृण्वते - स्फुटीकुर्वते तुभ्यं नमः ।एवं च यत् पूर्वपक्षतया कर्मकाण्डस्वरूपं भगवता हेयत्वेन दर्शितं, तदेव मूढैः उपादेयत्वेन अभ्युपगम्य, ज्ञानकाण्डस्य अर्थवादत्वम् उच्यते ।अथ वाभगवतैव सृष्ट्यादिकृत्यचतुष्टयरक्षायै ते तादृशाश्वासवन्तो व्यामोहिताः स्थापिताः ।संभ्रान्तिम् इति अपपाठः ॥ ७१ ॥
In plain words
If, following the end of the Śruti, all is made of the Lord, then why is knowledge alone not taught in the sections on rites, and how is that very thing forbidden in the sections on knowledge? This doubt he quiets by way of praise: Homage to You, O God, who raise up the error of those confused in becoming and then break it, and who veil the knowledge that is ānanda, free of the pairs of opposites, and then reveal it. O God, that is, whose doings are free: those who are ‘confused’ in ‘becoming’, that is, in saṃsāra, deluded by the force of Your power of māyā, and for that very reason, being attached to difference, devoted to rites: to You who, having ‘raised up’ for them, in the stage of the prior view, this and that ‘error’ of difference, ‘break’ it, that is, destroy it, in the stage of the settled conclusion; and so too to You who, having ‘veiled’ ‘the knowledge that is ānanda’, that is, the knowledge made of ānanda whose form is the supreme non-duality, that is, having first covered it from the unfit because it is secret, afterwards ‘reveal’ it, that is, make it plain, to the fit: homage. And so, what the Lord showed as the form of the section on rites, to be rejected as a prior view, the deluded accept as to be adopted, and the section on knowledge is said to be mere praise. Or else, it is by the Lord Himself that they, having such confidence, have been bewildered and set in place, for the protection of the four acts, emanation and the rest. ‘Saṃbhrānti’ is a faulty reading.