Establishment of Brahman 3.258.2

3.258.2

kāryāsiddhaścedaikamatye hetuḥ pariṣadvat, anyathā tasyāsiddheriti cet, pratyekamanīśvaratvam /
atha paryāyeṇaiśvaryamavirodhāyocyate, antavattā /
jagatsargasya cāsaṃbhavānna brahmatulyamaiśvaryam /
yataḥ para eva jagatsarge śrūyate /
tadupāsanena sargottarakālo 'pavarga iti /
tasmātsphaṭikasyeva rāgādyapakarṣaṇena svarūpāvirbhāvo brahmaprāptiḥ, brahmarūpatvādvijñānātmanaḥ /
tathā ca ‘paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate'ityuktam, anyarūpaniṣpattau svaśabdānupapatteḥ /
niṣpadyamānasyābhedātsaṃbandhādvopapattiriti cet /
na, viśeṣaṇānarthakyātsarvasya tasya niṣpadyamānasya svatvāt /
tatra yathā malāpagame śuklameva sadvastraṃ ‘śuklaṃ jātam'ityucyate tathā mohāvaraṇavigame svarūpāvirbhāve ‘svena rūpeṇābhiniṣpadyate'; ityucyate /
tathā ‘brahmaiva san brahmāpyeti'; iti /
tadevaṃ svarūpasthitilakṣaṇatvānmohasya na kāryatā, prāgapi svarūpasya bhāvāt /
āgantukasyāsvarūpatvāt /
na cānyatvam, yato 'vidyāpagama evoktena prakāreṇa muktiḥ /
avidyā saṃsāraḥ /
vidyaiva cāvidyānivṛttiḥ yadyagrahaṇamavidyā, yato bhāva evābhāvavyāvṛttiḥ /
atha viparyāsaḥ, tathāpi virodhitatattvajñānodaya eva tannivṛttiḥ /
na hi śuktikājñānotpādādanyā rajatajñānanivṛttistatsādhyā prayatnāntarasādhyā vā, tayoryaugapadyātprayatnāntarānapekṣaṇācca /
tathā ca vidyābrahmaprāptyostulyakālatā śrūyate ---
‘brahma veda brahmaiva bhavati'; iti, tathā ‘ānandaṃ brahmaṇo vidvān, na bibheti'; ‘tadātmānamevāvedahaṃ brahmāsmīti /

If it is said that the failure of the purpose is the reason for agreement of mind, like an assembly, because otherwise it would fail—[we reply:] each one would lack lordship. / If sovereignty in turn is asserted in order to avoid contradiction, it would have finitude. / And because the creation of the world is impossible [for them], their sovereignty is not equal to that of Brahman. / For the Supreme [Lord] alone is taught by scripture in the creation of the world. / [Moreover,] through meditation upon Him, release occurs subsequent to creation. / Therefore, the attainment of Brahman is the manifestation of one's own nature through the removal of [accidental] color and so forth, like that of a crystal, because the individual conscious self has the nature of Brahman. / And thus it is said: 'Having approached the supreme light, he manifests in his own nature'; for if another nature were produced, the word 'own' would not be justifiable. / If it is said that it is justifiable because of non-difference or relation to that which is being produced— / No, because the qualifier would be meaningless, since everything that is being produced is its own. / In that regard, just as when dirt is removed, a garment that is already white is said to have 'become white,' so when the veil of delusion departs, upon the manifestation of one's own nature, it is said: 'He manifests in his own nature.' / Likewise: 'Being Brahman itself, he merges into Brahman.' / Thus, since delusion is characterized by remaining in one's own nature, it is not an effect, because one's own nature exists even prior [to release]. / For that which is adventitious is not one's own nature. / Nor is it an otherness, because liberation is nothing other than the cessation of nescience in the manner described. / Transmigratory existence is nescience. / And knowledge itself is the cessation of nescience if nescience is non-apprehension, because existence is itself the exclusion of absence. / If [nescience is] erroneous cognition, even then its cessation is nothing but the arising of the opposing knowledge of reality. / For the cessation of the cognition of silver is not distinct from the arising of the cognition of mother-of-pearl, nor is it to be accomplished by it or by another effort, because the two are simultaneous and because no other effort is required. / And similarly, simultaneity of knowledge and the attainment of Brahman is heard in scripture: / 'He who knows Brahman becomes Brahman itself'; likewise, 'Knowing the bliss of Brahman, he does not fear'; 'It knew itself alone: "I am Brahman."'