Just as in the waking and other states the visible is acquired, so, seeing that nothing exists, I contemplate immaculate Brahman.

The structure is conditional-comparative: just as in ordinary states the visible is “acquired” (upārjita) — perceptions are accumulated, concepts are formed, a world is constructed — so in the state of knowledge one acquires the vision of the non-existence of the visible. “Upārjita” is an economic term: the world is profit, accumulation, a wealth of appearances. Brahman is non-profit, de‑accumulation, an absolute poverty that is infinite wealth.

“Nirmalam” — immaculate, without stain — describes Brahman not by what it is, but by what it lacks: the stains of ignorance, the contaminations of duality, the imperfections of the conditioned. This is not a positive description but a negative purification. As in Christian apophatic theology: God is not good but beyond good; not great but beyond greatness. Brahman is not clean but beyond the distinction of clean and dirty.

The Haṭha Pradīpikā (IV.55) describes liberating samādhi as “destruction of all ideation” (sarva-vikalpa-kṣaya). The term “kṣaya” is destruction, but not a violent one; it is the natural exhaustion of what never had any foundation. Just as a dream exhausts itself upon waking, just as an illusion exhausts itself upon seeing reality, so all vikalpas — every dualistic conceptual construction — exhaust themselves in the vision of the nirmala Brahman.