प्रश्नः—नन्वन्तःकरणानां लये सति निदिध्यासनादि बुद्ध्यादि कार्य्यं कथं सम्भवति? उत्तरम्—इति शंका न सम्भवति। कुतो यत आत्मैव बुद्ध्यादीनां प्रकाशकः। यथा राजा कार्य्यं कारयिष्यन् कर्तव्यं—तत्कर्तुं किं स्वयं न समर्थो भवति? पुनर्यथा नक्षत्र-शशि-दीपिकानां प्रकाशः सूर्य्ये पर्यवस्यति। तद्गौणज्योतिभिः कार्य्यं सिद्ध्येत तस्य मुख्येन का शङ्कास्पदात्? अतः श्रीसीतारामस्वरूपानुभवे प्राकृतबुद्ध्यादिव्यतिरिक्त केवलात्मनोधिकारः। तस्माच्छुद्धज्ञानेन अन्तःकरणचतुष्टयादि सर्वप्राकृतिकस्य लीनत्वे सति पश्चाच्छुद्धात्मा शेषभूतस्तदाधिकारी भवति। (प्रश्न) एतद्दशाप्राप्ते का परीक्षा स्यात्? उत्तर—स्व-पर स्वरूपानुभवः। यावद्दृश्यव्यवहारकार्य्यं प्राकृतम्, तस्मात्परं वैराग्यं, प्रेमा परादि भक्तेरुदयः; निरन्तरं तल्लग्न चित्तवृत्तिः; शील, सन्तोष, दया, मैत्र्यादि दिव्यगुणानामुदयः—शुद्ध ज्ञानं ज्ञेयम्॥ प्रश्न—जब अन्तःकरण का लय हो जायेगा तब बुद्धि आदि के द्वारा जो निरन्तर स्मरण होता है वह सब कैसे होगा? उत्तर—यह शंका करने योग्य नहीं है क्योंकि जब आत्मा ही बुद्धि आदि का प्रकाशक है तब स्मरण में क्या शंका है। जैसे राजा जिस कार्य्य को अपने कर्मचारियों के द्वारा कराता है तो—
Fresh English translation
Question: If the inner instruments have dissolved, how can contemplation and the other functions of understanding continue? Answer: This doubt does not arise, because the self itself illumines understanding and the other faculties. A king who intends to have a task performed can surely perform that task himself. Likewise, the light of stars, moon, and lamps reaches its fulfilment in the sun. If the work is accomplished through secondary lights, what doubt can there be concerning the principal light? Therefore, in direct experience of the form of Śrī Sītā-Rāma, the self alone—not ordinary understanding and its companion faculties—is qualified. When pure knowledge has dissolved the fourfold inner instrument and everything else fashioned by nature, the pure self remains and becomes qualified for that experience. Question: What test shows that this condition has been attained? Answer: Direct experience of one's own nature and the transcendent nature; recognition that all visible worldly activity is material, with supreme detachment from it; the arising of love and higher devotion; an unbroken current of awareness fastened upon that reality; and the arising of divine qualities such as good conduct, contentment, compassion, and friendship—this should be known as pure knowledge. Question: When the inner instrument has dissolved, how can the continuous remembrance formerly performed by understanding and the other faculties occur? Answer: This doubt is not warranted, for when the self itself illumines understanding and the other faculties, why doubt its power of remembrance? Just as a king has work performed by his servants—