Ishvarapratyabhijnakarika 116.2

116.2

tattadvibhinna iti ślokadvayoktena anena upapattiprakāreṇa , anvayavyatirekātmanā , tathā ślokāntarairuktena vyavahārodāharaṇaprakāreṇa idamapi mantavyam ---- yat vibhau deśakālānavacchinne , ata eva atyarthabhinnaiḥ māyābalāt bhedaikaprāṇitaiḥ nīlasukhādyābhāsaiḥ pratibimbakalpaiḥ anatiriktatayā vartamānaiḥ , khacite svarūpānanyathābhāvena uparakte , viśrāntaḥ sarvo vyavahāro 'nubhūyate , anubhava eva atra dṛḍhatamaṃ pramāṇam iti yāvat , anubhūyate ca sopadeśaiḥ avadhānaparaiḥ yena eṣāṃ yaiva saṃsāradaśāsaṃmatā vyavahāradaśā saiva pramātṛtattvaprakhyātmikā śivabhūmiḥ / yaduktam

By this mode of reasoning stated in the two verses beginning with 'Thus, distinct…' (tattadvibhinna), which is of the nature of positive and negative concomitance, and likewise by the manner of exemplifying worldly transaction stated in other verses, this too should be considered: in the all-pervading [Lord]—unlimited by space and time, and therefore inlaid with, [that is,] coloured without alteration of his intrinsic nature by, manifestations of blue, pleasure, and so forth, which are extremely distinct by the force of cosmic illusion, having differentiation as their sole lifeblood, resembling reflections, and existing non-separately [from Him]—all worldly transaction is experienced as resting. The meaning is that direct experience alone is the firmest proof in this regard. And it is experienced by those who possess instruction and are intent on attentive awareness, because for them, the very state of worldly transaction considered as the state of transmigratory existence is itself the ground of Śiva, consisting in the manifestation of the reality of the cognising subject. As has been said: