yā khalvabaddhaspr̥ṣṭasyānanyasya niyatasyāviśeṣasyāsaṁyuktasya cātmano‘nubhūtiḥ sa śuddhanayaḥ, sā tvanubhūtirātmaiv; ityātmaik ev pradyotate . kathaṁ yathoditasyātmano‘nubhūtiriti cedbaddha- spr̥ṣṭatvādīnāmabhūtārthatvāt . tathā hi — yathā khalu bisinīpatrasya salilanimagnasya pāriṇāmik bhāvako vah pragaṭ karatā hai) . aur vah, [ekam ] ātmasvabhāvako ek — sarva bhedabhāvoṁse (dvaitabhāvoṁse) rahit ekākār — pragaṭ karatā hai, aur [vilīnasaṁkalpavikalpajālaṁ ] jisameṁ samasta saṁkalpa-vik lpake samūh vilīn ho gaye haiṁ aisā pragaṭ karatā hai . (dravyakarma, bhāvakarma, nokarma ādi pudgaladravyoṁmeṁ apanī kalpanā karanā so saṁkalpa hai, aur jñeyoṁke bhedase jñānameṁ bhed jñāt honā so vikalpa hai .) aisā śuddhanay prakāśarūp hotā hai .10.
gāthārtha : — [yaḥ ] jo nay [ātmānam ] ātmāko [abaddhaspr̥ṣṭam ] bandha rahit aur parake sparśase rahit, [ananyakaṁ ] anyatva rahit, [niyatam ] calācalatā rahit, [aviśeṣam ] viśeṣ rahit, [asaṁyuktaṁ ] anyake saṁyogase rahit — aise pāṁc bhāvarūpase [paśyati ] dekhatā hai [taṁ ] use, he śiṣya ! tū [śuddhanayaṁ ] śuddhanay [vijānīhi ] jān .
ṭīkā : — niścayase abaddha-aspr̥ṣṭa, ananya, niyat, aviśeṣ aur asaṁyukta — aise ātmākī jo anubhūti so śuddhanay hai, aur vah anubhūti ātmā hī hai; isaprakār ātmā ek hī prakāśamān hai . (śuddhanay, ātmākī anubhūti yā ātmā sab ek hī haiṁ, alag nahīṁ .) yahāṁ śiṣya pūchatā hai ki jaisā ū par kahā hai vaise ātmākī anubhūti kaise ho sakatī hai ? usakā samādhān yah hai : — baddhaspr̥ṣṭatva ādi bhāv abhūtārtha haiṁ, isalie yah anubhūti ho sakatī hai . is bātako dr̥ṣṭāntase pragaṭ karate haiṁ —