तदित्थम्को गुणैरधिकस्त्वत्तःत्वत्तः को निर्गुणोऽधिकः ।इति नाथ नुमः किं त्वांकिं निन्दामो न मन्महे ॥ ९७ ॥त्वत्तो गुणैः - सर्वज्ञत्वादिभिः, कोऽधिको - न कश्चित् भवानिव भवानेव भवेद्यदि इत्याद्युक्त्या समोऽपि तव नास्ति इति उक्तम् तत्कथम् अधिकः स्यात् ।त्वत्तश्च कोऽन्यो निर्गुणः अधिकः - सत्त्वादिगुणसंस्कारेण अस्पृष्टो न कश्चिदन्य इत्यर्थः ।इति अनेन उक्तिद्वयेन किं त्वयि निन्दा पर्यवसिता, किं वा स्तुतिरिति तत्त्वं न विद्मः, अनधिकगुणेषु सत्त्वादिगुणयुक्तेष्वपि या निन्दा सा त्वन्मयत्वात् विश्वस्य किं त्वय्येव पर्यवसिता, आहोस्वित् गुणाधिक्यनिर्गुणत्वाभ्यां स्तुतिः त्वयि विश्वात्मनि परिनिष्ठिता इति महाद्वयमयं त्वाम् उक्तिद्वयं च इदं पर्यालोचयन्तः सन्देहदोलाम् आरूढाः स्मः ।वस्तुतो हि त्वयि अपरिच्छेद्यमूर्तौ न काचित् स्तुतिः निन्दा वा अस्ति इति परमार्थः ॥ ९७ ॥
In plain words
So, in this way: Who is greater than You in qualities? Who, without qualities, is greater than You? So, O Lord, are we praising You, or are we blaming You? We do not know. ‘Who is greater than You’ in ‘qualities’, omniscience and the rest? No one. By the saying ‘Like You there could be You alone, if anything at all’ and what follows, it was said that there is not even one equal to You; how then could there be one greater? And who else is ‘without qualities’, ‘greater than You’, that is, untouched by the impressions of the guṇas sattva and the rest? No one else: that is the meaning. By these two statements, then, has blame come to rest in You, or praise? We do not know the truth of it. The blame that falls on those not greater in qualities, even on those endowed with the guṇas sattva and the rest: since the universe is made of You, has it come to rest in You alone? Or has praise, through greatness of qualities and through being without qualities, come to rest wholly in You, the Self of the universe? Pondering You, who are made of the great non-duality, and this pair of statements, we have climbed onto the swing of doubt. For in truth, in You, whose form cannot be bounded, there is neither praise nor blame at all: this is the highest truth.