Establishment of Brahman 3.26

3.26

jñānasya hi dṛṣṭameva phalam ---
jñātrā jñeyābhivyāptiḥ, jñātāraṃ prati tasya prakāśanam (prakāśatā -- edition) ---
na tvadṛṣṭaṃ kālāntarabhāvi, yadartho vidhiḥ syāt /
syādetat ---
ātmajñānasya phalāntaramapīṣyate mokṣaḥ /
tanna, asādhyatvāt /
na hetujanyo 'sau mokṣaḥ, tattvacyuteḥ /
kāryatve vināśāttasya punaḥsaṃsārāt /
ātyantikī ca saṃsāranivṛttirmokṣa ityucyate /
nanu kāryo 'pi nāśo na naśyati /
satyam, bhāvarūpaṃ tu mokṣaṃ niratiśayānandalakṣaṇaṃ niratiśayaiśvaryalakṣaṇaṃ cābhipretyaitaducyate, bhāvasya kāryasya vināśenāvinābhāvāt /
āgāmiśarīrendriyabuddhisaṃyogābhāvasya prāgabhāvasya kāryatvamanupapannameva /
bandhahetunivṛttistu yadyapi kāryā, kāryatve 'pi ca nāsyā anityatvaprasaṅgaḥ, tathāpi nāsau tattvajñānātpṛthagiti na tena sādhyā /
avidyā hi bandhahetuḥ, tattvajñānodaya eva ca tannivṛttiḥ /

For knowledge has an entirely seen result: the pervasion of the object of knowledge by the knower, its manifestation to the knower—not an unseen [result] occurring at a later time, for the sake of which there would be an injunction.
It might be said: another result of Self-knowledge is also desired, namely liberation.
That is not right, because it cannot be brought about. That liberation is not produced by a cause, because [otherwise there would be] a falling away from reality; because if it were an effect, through its destruction there would be transmigratory existence again. And the absolute cessation of transmigratory existence is called liberation.
[Objection:] But even though an effect, destruction does not perish!
[Advaitin:] True, but this is said intending liberation as an existent entity characterised by unexcelled bliss and characterised by unexcelled sovereignty, because an existent entity that is an effect is invariably concomitant with destruction. The prior absence consisting of the non-connection with future body, sense organs, and intellect cannot be an effect at all. As for the cessation of the cause of bondage, although it is an effect, and even though an effect there is no contingency of impermanence for it, nevertheless it is not separate from knowledge of reality, and so is not to be brought about by it. For nescience is the cause of bondage, and its cessation is the very arising of the knowledge of reality.