yā khalvabaddhaspr̥uṣhṭasyānanyasya niyatasyāvisheṣhasyāsanyuktasya chātmano‘nubhūtiḥ sa shuddhanayaḥ, sā tvanubhūtirātmaiv; ityātmaik ev pradyotate . kathan yathoditasyātmano‘nubhūtiriti chedbaddha- spr̥uṣhṭatvādīnāmabhūtārthatvāt . tathā hi — yathā khalu bisinīpatrasya salilanimagnasya pāriṇāmik bhāvako vah pragaṭ karatā hai) . aur vah, [ekam ] ātmasvabhāvako ek — sarva bhedabhāvonse (dvaitabhāvonse) rahit ekākār — pragaṭ karatā hai, aur [vilīnasaṅkalpavikalpajālan ] jisamen samasta saṅkalpa-vik lpake samūh vilīn ho gaye hain aisā pragaṭ karatā hai . (dravyakarma, bhāvakarma, nokarma ādi pudgaladravyommen apanī kalpanā karanā so saṅkalpa hai, aur gneyoṅke bhedase gnānamen bhed gnāt honā so vikalpa hai .) aisā shuddhanay prakāsharūp hotā hai .10.
gāthārtha : — [yaḥ ] jo nay [ātmānam ] ātmāko [abaddhaspr̥uṣhṭam ] bandha rahit aur parake sparshase rahit, [ananyakan ] anyatva rahit, [niyatam ] chalāchalatā rahit, [avisheṣham ] visheṣh rahit, [asanyuktan ] anyake sanyogase rahit — aise pāñch bhāvarūpase [pashyati ] dekhatā hai [tan ] use, he shiṣhya ! tū [shuddhanayan ] shuddhanay [vijānīhi ] jān .
ṭīkā : — nishchayase abaddha-aspr̥uṣhṭa, ananya, niyat, avisheṣh aur asanyukta — aise ātmākī jo anubhūti so shuddhanay hai, aur vah anubhūti ātmā hī hai; isaprakār ātmā ek hī prakāshamān hai . (shuddhanay, ātmākī anubhūti yā ātmā sab ek hī hain, alag nahīn .) yahān shiṣhya pūchhatā hai ki jaisā ū par kahā hai vaise ātmākī anubhūti kaise ho sakatī hai ? usakā samādhān yah hai : — baddhaspr̥uṣhṭatva ādi bhāv abhūtārtha hain, isalie yah anubhūti ho sakatī hai . is bātako dr̥uṣhṭāntase pragaṭ karate hain —