Having explicated the prayojana in terms of prāpta-prāpti, the text now states that the prayojana in terms of nitya-nivṛtta-nivṛtti is likewise reasonable and valid. Just as, in the well-known example, though the snake is nitya-nivṛtta (eternally absent) from the rope, it may still appear due to delusion; and this delusory perception is dispelled merely upon the direct cognition (adhisṭhāna-sākṣātkāra) of the rope as rope — so too, the saṁsāra, though merely an illusory appearance upon the Self due to bhrama, is entirely sublated by the immediate and direct realization of one’s own essential nature (sva-svarūpa-aparokṣa-sākṣātkāra). Therefore, the notion that even that which is nitya-nivṛtta undergoes nivṛtti, and likewise that which is nitya-prāpta undergoes prāpti, is most fitting as the ultimate purpose (parama-prayojana) of the Vedānta-śāstra.

¹ In both vyāvahārika and prātibhāsika states, even though the prapañca appears, the śruti — through statements such as “neti neti” (Bṛh. 2.3.6), “ataḥ anya-dārtam” (Bṛh. 3.7.23), “na tu tad dvitīyam asti tato’nyaḍ-vibhaktam” (Bṛh. 4.3.23), “neha nānāsti kiñcana” (Bṛh. 4.4.19) — and the means of reasoning and personal experience, all establish its ultimate non-existence. The complete denial across all three times (kāla-traya) is what is termed nitya-nivṛtti. The certainty born from the pramāṇas mentioned earlier — that prapañca does not exist in the past, present, or future — is itself the nivṛtti of that which is nitya-nivṛtta.

² As per the śruti — “just as people ignorant of the treasure buried in the house keep wandering above it without discovering it” (Chā. 8.3.2) — so too, though the gold hidden in the house is existent, until known, due to ignorance it remains as though non-existent or unacquired (aprāpta-vat). When it is known through means like collyrium (añjana), it becomes as good as acquired. This is what is termed the prāpti of that which is nitya-prāpta. Just as in that example, so too, by the upadeśa of the śruti such as “ayam ātmā brahma” (Bṛh. 2.5.19), “prajñānam brahma” (Ai. 3.1), “sarvaṁ khalvidaṁ brahma” (Chā. 3.14.1), “ātmā eva idaṁ sarvam” (Chā. 7.25.2), “brahma eva idaṁ sarvam” (Bṛh. 2.5.1), it is taught that everything is Brahman, and since the very Self is of the nature of supreme bliss (paramānanda-svarūpa), although ever-attained (nitya-prāpta), due to avidyā, there is the delusion of non-attainment. The sākṣātkāra of one’s own nature arising from śruti, reasoning, and personal experience — “I am the indivisible, supreme-blissful, consciousness-form Brahman” — is precisely the prāpti of the nitya-prāpta.