Īśvarapratyabhijñākārikāḥ
Concise statements in verse about the Recognition of the Lord
Prathamagranthaḥ
First book
Jñānādhikāraḥ
Knowledge
Section I.
Introduction
कथंचिदासाद्य महेश्वरस्य
दास्यं जनस्याप्युपकारमिच्छन् ।
समस्तसंपत्समवाप्तिहेतुं
तत्प्रत्यभिज्ञामुपपादयामि ॥१।१।१॥
Kathaṃcidāsādya maheśvarasya
Dāsyaṃ janasyāpyupakāramicchan |
Samastasaṃpatsamavāptihetuṃ
Tatpratyabhijñāmupapādayāmi || 1 |1 |1 ||
Somehow (kathamcid) becoming (āsādya) the servant (dāsyam) of Maheśvara (maheśvarasya), I would like to (icchan) help (upakāram) living beings (janasya…api). (Thus,) I will reveal (upapādayāmi) His Recognition (tat-pratyabhijñām) (, as His Recognition as one’s own Self) is the Cause of the Attainment of All Accomplishments (samasta-sampat-samavāpti-hetum). || 1 |1 |1 ||
कर्तरि ज्ञातरि स्वात्मन्यादिसिद्धे महेश्वरे ।
अजडात्मा निषेधं वा सिद्धिं वा विदधीत कः ॥१।१।२॥
Kartari jñātari svātmanyādisiddhe maheśvare |
Ajaḍātmā niṣedhaṃ vā siddhiṃ vā vidadhīta kaḥ || 1 |1 |2 ||
What (kaḥ) Conscious Being (ajaḍa-ātmā) (would try) to establish (vidadhīta) the proof (siddhim) or (vā…vā) denial (niṣedham) of Maheśvara (mahā-īśvare) (, Who) is one’s own Self (sva-ātmani), the Knower (jñātari) and the Doer (kartari), (and Who is) already proven --i.e. the Lord’s Existence is already proven as the Existence of the Conscious Being-- (ādi-siddhe). || 1 |1 |2 ||
किं तु मोहवशादस्मिन्दृष्टे ’प्यनुपलक्षिते ।
शक्त्याविष्करणेनेयं प्रत्यभिज्ञोपदर्श्यते ॥१।१।३॥
Kiṃ tu mohavaśādasmindṛṣṭe ’pyanupalakṣite |
Śaktyāviṣkaraṇeneyaṃ pratyabhijñopadarśyate || 1 |1 |3 ||
Despite (kimtu…api) (I) realized (dṛṣṭe) this (Truth) (asmin), (some,) under the influence of illusion (moha-vaśāt), do not perceive (It) (anupalakṣite), (for) this (iyam) Recognition (of the Lord) (prati-abhijñā) is to be perceived (upadarśyate) by making visible (His) Śakti or Power (śakti-āviṣ-karaṇena). || 1 |1 |3 ||
तथाहि जडभूतानां प्रतिष्ठा जीवदाश्रया ।
ज्ञानं क्रिया च भूतानां जीवतां जीवनं मतम् ॥१।१।४॥
Tathāhi jaḍabhūtānāṃ pratiṣṭhā jīvadāśrayā ।
jñānaṃ kriyā ca bhūtānāṃ jīvatāṃ jīvanaṃ matam || 1 |1 |4 ||
Therefore (tathāhi), the foundation (pratiṣṭhā) of lifeless entities --i.e. objects-- (jaḍa-bhūtānām) is dependent on a living being (jīvat-āśrayā). Jñāna or Knowledge (jñānam) and (ca) Kriyā or Action (kriyā) are considered (matam) the ‘life’ or ‘the criterion of the life’ (jīvanam) of living (jīvatām) beings (bhūtānām). || 1 |1 |4 ||
तत्र ज्ञानं स्वतः सिद्धं क्रिया कायाश्रिता सती ।
परैरप्युपलक्ष्येत तयान्यज्ञानमूह्यते ॥१।१।५॥
Tatra jñānaṃ svataḥ siddhaṃ kriyā kāyāśritā satī |
Parairapyupalakṣyeta tayānyajñānamūhyate || 1 |1 |5 ||
There --i.e. in the case of living beings-- (tatra), (their own) Jñāna or Cognition (jñānam) is naturally (svataḥ) proven (siddham) (for them, but the proof of) Kriyā (kriyā) is (satī) dependent on the (activity of the) body (kāya-āśritā). (Kriyā) is perceived (upalakṣyeta) even (api) by others (as bodily activity) (paraiḥ) (, and) through that (tayā), the ‘other one’ or ‘the Jñāna in others’ (anya-jñānam) is observed or concluded (ūhyate). || 1 |1 |5 ||
Notes:
Knowledge or cognition is evident in everyone, as each person is aware of their ability to perceive objects. Although activity in beings is typically observed through physical movements, it cannot be otherwise perceived as a living being. Therefore, living beings recognize other beings as alive when they detect Kriyā in them. Observing these physical activities leads to the natural inference of cognitive abilities in these beings.
Section II.
Pūrvapakṣaḥ
-
The first objection
ननु स्वलक्षणाभासं ज्ञानमेकं परं पुनः ।
साभिलापं विकल्पाख्यं बहुधा नापि तद्द्वयम् ॥१।२।१॥
नित्यस्य कस्यचिद्द्रष्टुस्तस्यात्रानवभासतः ।
अहंप्रतीतिरप्येषा शरीराद्यवसायिनी ॥१।२।२॥
Nanu svalakṣaṇābhāsaṃ jñānamekaṃ paraṃ punaḥ |
Sābhilāpaṃ vikalpākhyaṃ bahudhā nāpi taddvayam || 1 |2 |1 ||
Nityasya kasyaciddraṣṭustasyātrānavabhāsataḥ |
Ahaṃpratītirapyeṣā śarīrādyavasāyinī || 1 |2 |2 ||
An objection (from those who do not believe in the Eternal Self) (nanu): “One (ekam) (type of) Knowledge (jñānam) appears as ‘svalakṣaṇa’ or the ‘natural characteristic (of a perceived object)’ --i.e. thoughtless perception-- (svalakṣaṇa-ābhāsam), but the other one (param…punar) (, which is furnished) with declaration (of name and form) (sābhilāpam) in many ways (bahudhā), is called ‘vikalpa’ or ‘thought’ (vikalpa-ākhyam). None (na…api) of them (tat…dvayam) belongs to any (kasyacid) Eternal (nityasya) Seer --i.e. an Eternal Experiencer or the Self-- (draṣṭuḥ), as he (tasya) does not appear (anavabhāsataḥ) in them --i.e. in these two kinds of knowledges-- (atra). Even (api) this (eṣā) insight into ‘aham’ or ‘I’ (aham-pratītiḥ) rests (merely) on the body, etc. (śarīra-ādi-avasāyinī)”. || 1 |2 |1-2 ||
Section III.
Utpaladeva’s reaction
अथानुभवविध्वंसे स्मृतिस्तदनुरोधिनी ।
कथं भवेन्न नित्यः स्यादात्मा यद्यनुभावकः ॥१।२।३॥
Athānubhavavidhvaṃse smṛtistadanurodhinī |
Kathaṃ bhavenna nityaḥ syādātmā yadyanubhāvakaḥ || 1 |2 |3 ||
Now (athā), when perception ceases (anubhava-vidhvamse), how can (katham) memory (smṛtiḥ) of that (perception persist) (tat-anurodhinī) if (yadi) an Eternal (nityaḥ) Self (ātmā) (, who) perceived (it) (anubhāvakaḥ), did not (na) actually (syāt) exist (during that perception) (bhavet)? || 1 |2 |3 ||
सत्यप्यात्मनि दृङ्नाशात्तद्द्वारा दृष्टवस्तुषु ।
स्मृतिः केनाथ यत्रैवानुभवस्तत्पदैव सा ॥१।२।४॥
Satyapyātmani dṛṅnāśāttaddvārā dṛṣṭavastuṣu |
Smṛtiḥ kenātha yatraivānubhavastatpadaiva sā || 1 |2 |4 ||
Even (api) in the existing (sati) Self --i.e. even if we accept an Eternal Self theoretically-- (ātmani), direct experience (anubhavaḥ) is the means to perceive (tat-dvārā) perceived things (dṛṣṭa-vastuṣu). By what (means) (kena) then (atha) memory (shines) (smṛtiḥ…sā) when (yatra…eva) (direct) perception is over (dṛś-nāśāt)?
(But direct perception) has the object of that --i.e. of memory-- (says Utpaladeva) (tat-padā…eva)? || 1 |2 |4 ||
यतो हि पूर्वानुभवसंस्कारात्स्मृतिसंभवः
यद्येवमन्तर्गडुना कोऽर्थः स्यात्स्थायिनात्मना ॥१।२।५॥
Yato hi pūrvānubhavasaṃskārātsmṛtisaṃbhavaḥ
yadyevamantargaḍunā ko'rthaḥ syātsthāyinātmanā || 1 |2 |5 ||
Because (yataḥ…hi), if (yadi) the memory is produced (smṛti-sambhavaḥ) by the impression of a previous experience (pūrva-anubhava-samskārāt), in this way (evam), what (kaḥ) is the purpose (of) (arthaḥ) dealing with a Self (ātmanā), (which) actually (syāt) rests (sthāyinā) inbetween like a worm --i.e. rests uselessly between direct perception and memory-- (antar-gaḍunā)? || 1 |2 |5 ||
ततो भिन्नेषु धर्मेषु तत्स्वरूपाविशेषतह् ।
संस्कारात्स्मृतिसिद्धौ स्यात्स्मर्ता द्रष्टेव कल्पितः ॥१।२।६॥
Tato bhinneṣu dharmeṣu tatsvarūpāviśeṣatah |
Saṃskārātsmṛtisiddhau syātsmartā draṣṭeva kalpitaḥ || 1 |2 |6 ||
Because (according to the Śaiva Doctrine, the Self) does not change (tat-svarūpa-aviśeṣatah) in (all) the different (bhinneṣu) activities (like cognition, recollection) (dharmeṣu); therefore (tataḥ), in attaining recollection (smṛti-siddhau) from the impressions (of a previously perceived object) (saṃskārāt), the recollecting (entity) (smartā) is actually (syāt) imagined (kalpitaḥ), just like (iva) the Self --lit. the Seer-- (draṣṭā). || 1 |2 |6 ||
Notes:
The Self never changes; therefore, He cannot be a recollector of anything, according to the pūrvapakṣin who opposes the Śaiva Viewpoint.
ज्ञानं च चित्स्वरूपं चेत्तदनित्यं किमात्मवत् ।
अथापि जडमेतस्य कथमर्थप्रकाशता ॥१।२।७॥
Jñānaṃ ca citsvarūpaṃ cettadanityaṃ kimātmavat |
Athāpi jaḍametasya kathamarthaprakāśatā || 1 |2 |7 ||
And (ca) if (cet) knowledge --i.e. perception-- (jñānam) is essentially Consciousness (cit-svarūpam), (then) it (tat) is Eternal (anityam) like the Self (ātmā-vat). Otherwise (kim…atha…api), (it is) lifeless (jaḍam); (so,) how can (katham) (it) be the Splendour of perception’s object (artha-prakāśatā…etasya)? || 1 |2 |7 ||
अथार्थस्य यथा रूपं धत्ते बुद्धिस्तथात्मनः ।
चैतन्यमजडा सैवं जाड्ये नार्थप्रकासता ॥१।२।८॥
Athārthasya yathā rūpaṃ dhatte buddhistathātmanaḥ |
Caitanyamajaḍā saivaṃ jāḍye nārthaprakāsatā || 1 |2 |8 ||
Moreover (athā), if (yathā) the intellect (buddhiḥ) assumes (dhatte) the form (rūpam) of an object --i.e. it can create it-- (arthasya), then (tathā) (that object) is the Consciousness (caitanyam) of the Self (ātmanaḥ), so (evam) the intellect (sā) is Alive or Conscious (ajaḍā). (Because) if it is not conscious (jāḍye), (it) cannot (na) be the Splendour of an object (artha-prakāsatā). || 1 |2 |8 ||
क्रियाप्यर्थस्य कायादेस्तत्तद्देशादिजातता ।
नान्यादृष्टेर्न साप्येका क्रमिकैकस्य चोचिता ॥१।२।९॥
Kriyāpyarthasya kāyādestattaddeśādijātatā |
Nānyādṛṣṭerna sāpyekā kramikaikasya cocitā || 1 |2 |9 ||
Even (api) Kriyā or action (kriyā) is the appearance of things in different places like bodies, etc. (tat-tat-deśa-ādi-jātatā…kāya-ādeḥ…arthasya), and nothing else (na…anyā) (, since) nothing else is seen (adṛṣṭeḥ). It is (sā) not (na) even (api) one (ekā) successive (reality) (kramikā), and (ca) (it) does (not) acceptably (belong) (ucitā) to a single (reality) (ekasya). || 1 |2 |9 ||
तत्र तत्र स्थिते तत्तद्भवतीत्येव दृश्यते ।
नान्यन्नान्योऽस्ति संबन्धः कार्यकारणभावतः ॥१।२।१०॥
Tatra tatra sthite tattadbhavatītyeva dṛśyate |
Nānyannānyo'sti saṃbandhaḥ kāryakāraṇabhāvataḥ || 1 |2 |10 ||
Objects (that appear one after the other) (tat…tat) exist (bhavati) in their specific places (tatra…tatra…sthite). Only (eva) this (iti) is seen (by anyone) (dṛśyate) and nothing else (na…anyat). Because this is the nature of ‘cause’ and ‘effect’ (kārya-kāraṇa-bhāvataḥ), no (na) other (anyaḥ) connection (sambandhaḥ) exists (between things) (asti). || 1 |2 |10 ||
द्विष्ठस्यानेकरूपत्वात्सिद्धस्यान्यानपेक्षणात् ।
पारतन्त्र्याद्ययोगाच्च तेन कर्तापि कल्पितः ॥१।२।११॥
Dviṣṭhasyānekarūpatvātsiddhasyānyānapekṣaṇāt |
Pāratantryādyayogācca tena kartāpi kalpitaḥ || 1 |2 |11 ||
Because two things (dviṣṭhasya) are separated in nature --i.e. they are not one but two, and this is their connection-- (aneka-rūpatvāt), and because a perceived thing (siddhasya) is not dependent on another (object) (anya-anapekṣaṇāt), and (ca) because of the impossibility of ‘pāratantrya’ or ‘dependency’ (this way) (pāratantrya-ādi-ayogāt), so (tena) even the ‘doer’ (kartā…api) is imagined (kalpitaḥ). || 1 |2 |11 ||
Section III.
Utpaladeva refutes
सत्यं किं तु स्मृतिज्ञानं पूर्वानुभवसंस्कृतेः ।
जातमप्यात्मनिष्ठं तन्नाद्यानुभववेदकम् ॥१।३।१॥
Satyaṃ kiṃ tu smṛtijñānaṃ pūrvānubhavasaṃskṛteḥ |
Jātamapyātmaniṣṭhaṃ tannādyānubhavavedakam || 1 |3 |1 ||
True (satyam). But (kim…tu) recollected knowledge --i.e. memory-- (smṛti-jñānam) (, which is) though born from a previous perception (pūrva-anubhava-samskṛteḥ…jātam…api), rests on itself (ātmā-niṣṭham) (, so) it (tat) doesn’t (na) know the previous perception (adya-anubhava-vedakam). || 1 |3 |1 ||
दृक्स्वाभासैव नान्येन वेद्या रूपदृशेव दृक्
रसे संस्कारजत्वं तु तत्तुल्यत्वं न तद्गतिः ॥१।३।२॥
Dṛksvābhāsaiva nānyena vedyā rūpadṛśeva dṛk
Rase saṃskārajatvaṃ tu tattulyatvaṃ na tadgatiḥ || 1 |3 |2 ||
A perception (dṛk) manifests only itself (sva-ābhāsā…eva) (, and) it is not (na) known (vedyā) by another (perception) (anyena), just as (iva) the perception (dṛk) of taste (rase) (is not known) by the perception of form --i.e. we cannot taste with eyes-- (rūpa-dṛśā), and (tu) the fact that it is ‘produced by means of impressions’ (saṃskāra-ja-tvam) is its ‘similarity to that object of perception’ (tat-tulya-tvam), (but) it is not (na) the same perception --i.e. it is not the previous direct perception-- (tat-gatiḥ). || 1 |3 |2 ||
अथातद्विषयत्वे ’पि स्मृतेस्तदवसायतः ।
दृष्तालम्बनता भ्रान्त्या तदेतदसमञ्जसम् ॥१।३।३॥
Athātadviṣayatve ’pi smṛtestadavasāyataḥ |
Dṛṣtālambanatā bhrāntyā tadetadasamañjasam || 1 |3 |3 ||
And (athā) “(the fact that) memory (smṛteḥ) is resting on (a previously) perceived object” (dṛṣta-ālambanatā) is an error (according to the pūrvapakṣin) (bhrāntyā), because (it is characterized) by the determination of ‘that’ --i.e. of a previously perceived object-- (tat-avasāyataḥ), though (api) (it is) ‘not that’ --i.e. not the perception of that object, i.e. in real sense, memory does not perceive that previous thing-- (atat-viṣayatve). This (reasoning) is useless (tat…etat…asamañjasam). || 1 |3 |3 ||
Notes:
Because a memory doesn’t perceive the previous object directly, others consider ‘memory’ as a false appearance. But, according to Utpaladeva, this reasoning is false.
स्मृतितैव कथं तावद्भ्रान्तेश्चार्थस्थितिः कथम् ।
पूर्वानुभवसंस्कारापेक्षा च किमितीष्यते ॥१।३।४॥
Smṛtitaiva kathaṃ tāvadbhrānteścārthasthitiḥ katham |
Pūrvānubhavasaṃskārāpekṣā ca kimitīṣyate || 1 |3 |4 ||
But (tāvat) how to (katham) (consider) ‘the nature of memory’ (smṛtitā…eva) (as this --i.e. that is described in the previous verse--), and (ca) how to (consider) (katham) the appearance of an object (artha-sthitiḥ) (as something which takes place) due to bhrānti or confusion --i.e. why say that an appearance of an object is false?-- (bhrānteḥ), and (ca) what (kim) is (then) the meaning (iṣyate…iti) of (the sentence:) “(memory) is dependent on the impression of a previous perception”? (pūrva-anubhava-samskāra-āpekṣā) || 1 |3 |4 ||
Notes:
Why say that ‘memory’ is merely ‘determination’ of an object, and why say that the appearance of an object is false or not real because it comes from confusion? Why accept that ‘memory is dependent on the impression of a previous direct perception’ if it is false, while the previous direct perception is real? All these are contradictory.
भ्रान्तित्वे चावसायस्य न जडाद्विषयस्थितिः ।
ततो ’जाड्ये निजोल्लेखनिष्ठान्नार्थस्थितिस्ततः ॥१।३।५॥
Bhrāntitve cāvasāyasya na jaḍādviṣayasthitiḥ |
Tato ’jāḍye nijollekhaniṣṭhānnārthasthitistataḥ || 1 |3 |5 ||
And (ca) if determination (avasāyasya) is false (bhrāntitve), the appearance of an object (viṣaya-sthitiḥ) does not (take place in it) (na), because it is lifeless --i.e. it cannot create an object of perception to perceive it-- (jaḍāt). But (tataḥ…tataḥ); if (determination) is not false (ajāḍye), no (na) appearance of an object (takes place) (artha-sthitiḥ), because (determination) is restricted to its own cause (, and consequently, it cannot create an object that is different from itself) (nija-ullekha-niṣṭhāt). || 1 |3 |5 ||
एवमन्योन्यभिन्नानामपरस्परवेदिनाम् ।
ज्ञानानामनुसंधानजन्मा नश्येज्जनस्थितिः ॥१।३।६॥
न चेदन्तः कृतानन्तविश्वरूपो महेश्वरः ।
स्यादेकश्चिद्वपुर्ज्ञानस्मृत्यपोहनशक्तिमान् ॥१।३।७॥
Evamanyonyabhinnānāmaparasparavedinām |
Jñānānāmanusaṃdhānajanmā naśyejjanasthitiḥ || 1 |3 |6 ||
Na cedantaḥ kṛtānantaviśvarūpo maheśvaraḥ |
Syādekaścidvapurjñānasmṛtyapohanaśaktimān || 1 |3 |7 ||
This way --i.e. if this reasoning is true-- (evam), worldly course (of limited perceptions,) (jana-sthitiḥ) born from investigations (anusaṃdhāna-janmā) of mutually different (anyonya-bhinnānām) perceptions (jñānānām) (, which) know only themselves (aparaspara-vedinām), would be destroyed (naśyet) without (na…ced) Maheśvara (mahā-īśvaraḥ) (, Who) appears as the endless (succession of objects which) create the world (kṛta-ananta-viśva-rūpaḥ) within (antaḥ) (Himself, as He) is actually (syāt) the Solitary (ekaḥ) Nature of Consciousness (cit-vapuḥ), (Who) holds --i.e. owns-- the abilities or powers of ‘perception’, ‘recollection’ and ‘rejection’ (jñāna-smṛti-apohana-śakti-mān). || 1 |3 |6-7 ||
Section IV.
The Power of Recollection
स हि पूर्वानुभूतार्थोपलब्धा परतो ’पि सन् ।
विमऋशन्स इति स्वैरी स्मरतीत्यपदिश्यते ॥१।४।१॥
Sa hi pūrvānubhūtārthopalabdhā parato ’pi san |
Vimaṛśansa iti svairī smaratītyapadiśyate || 1 |4 |1 ||
He (saḥ) is Independent --i.e. Free-- (svairī), (and He) is furnished with Awareness (vimaṛśan), (consequently,) only (hi) He is the Perceiver of previously perceived objects (pūrva-anubhūta-artha-upalabdhā), (and) He (saḥ) is existing (san) even (api) afterwards --i.e. after perception-- (parataḥ). This (iti) is indicated (here) (apadiśyate) as ‘recollection’ --i.e. He can recollect a previously perceived object-- (smarati). || 1 |4 |1 ||
भासयेच्च स्वकाले ’र्थात्पूर्वाभासितमामृशन् ।
स्वलक्षणं घटाभासमात्रेणाथाखिलात्मना ॥१।४।२॥
Bhāsayecca svakāle ’rthātpūrvābhāsitamāmṛśan |
Svalakṣaṇaṃ ghaṭābhāsamātreṇāthākhilātmanā || 1 |4 |2 ||
As a matter of fact (arthāt), (He) is aware (āmṛśan), and (therefore) (ca), (He) manifests (bhāsayet) the previously appeared (pūrva-ābhāsitam) particular thing (sva-lakṣaṇam) in the moment of its (recollection) (sva-kāle) merely as the appearance of a (single) ‘teapot’ (ghaṭa-ābhāsa-mātreṇa), or (athā) as the essence of the totality (of particular things --i.e. of parts which constitute a teapot, etc.--) (akhila-ātmanā). || 1 |4 |2 ||
न च युक्तं स्मृतेर्भेदे स्मर्यमाणस्य भासनम् ।
तेनैक्यं भिन्नकालानां संविदां वेदितैष सः ॥१।४।३॥
Na ca yuktaṃ smṛterbhede smaryamāṇasya bhāsanam |
Tenaikyaṃ bhinnakālānāṃ saṃvidāṃ veditaiṣa saḥ || 1 |4 |3 ||
And (ca) if (it is) different (bhede) from (its) memory (smṛteḥ), the appearance or manifestation (bhāsanam) of a recollected object (smaryamāṇasya) would not be (na) understood --i.e. we could not say it is a memory-- (yuktam); hence (tena), the Oneness (aikyam) of perceptions (that take place) (saṃvidām) in different moments (bhinna-kālānām) is the (saḥ) Solitary (eṣaḥ) Knower (‘veditṛ’) --i.e. Maheśvara, the Great Lord, one’s own Self-- (veditā). || 1 |4 |3 ||
नैव ह्यनुभवो भाति स्मृतौ पूर्वो ’र्थवत्पृथक् ।
प्रागन्वभूवमहमित्यात्मारोहणभासनात् ॥१।४।४॥
Naiva hyanubhavo bhāti smṛtau pūrvo ’rthavatpṛthak |
Prāganvabhūvamahamityātmārohaṇabhāsanāt || 1 |4 |4 ||
And in fact (arthavat), a previous (pūrvaḥ) act of perception (anubhavaḥ) does not (na) appear (bhāti) separately (pṛthak) at all (eva…hi) in recollection (smṛtau), because (it) is shining as arisen in the Self (ātmā-ārohaṇa-bhāsanāt), (which is) expressed as: (iti) “I (aham) perceived that before” --i.e. I myself was that object before-- (prāk…anvabhūvam). || 1 |4 |4 ||
योगिनामपि भासन्ते न दृशो दर्शनान्तरे ।
स्वसंविदेकमानास्ता भान्ति मेयपदे ’पि वा ॥१।४।५॥
Yogināmapi bhāsante na dṛśo darśanāntare |
Svasaṃvidekamānāstā bhānti meyapade ’pi vā || 1 |4 |5 ||
Perceptions (of others) (dṛśaḥ) do not (na) shine (bhāsante) even (api) in the particular cognition (darśana-antare) of a yogin --i.e. as different from him-- (yoginām). (If they shine --i.e. if a yogin sees others’ perceptions--), they (tāḥ) shine (bhānti) merely as his --i.e. the yogin’s-- own perception (sva-samvit-eka-mānāḥ). (This is true) even (api…vā) regarding ‘object of perception’ (and not only regarding ‘the act of perception’) (meya-pade). || 1 |4 |5 ||
स्मर्यते यद्दृगासीन्मे सैवमित्यपि भेदतः ।
तद्व्याकरणमेवास्या मया दृष्टमिति स्मृतेः ॥१।४।६॥
Smaryate yaddṛgāsīnme saivamityapi bhedataḥ |
Tadvyākaraṇamevāsyā mayā dṛṣṭamiti smṛteḥ || 1 |4 |6 ||
That (tat) which (yat) is recollected (smaryate) as (the notion:) “that (sā) perception (dṛk) appeared (āsīt) in me (me)”, is then (evam…iti) only (eva…iti…api) a different (bhedataḥ) (verbal) description (vyākaraṇam) of it --i.e. of that perception-- (asyāḥ) in accordance with the memory (iti…smṛteḥ): “I (mayā) saw (that) (dṛṣṭam)”. || 1 |4 |6 ||
या च पश्याम्यहमिमं घटो ’यमिति वावसा ।
मन्यते समवेतं साप्यवसातरि दर्शनम् ॥१।४।७॥
Yā ca paśyāmyahamimaṃ ghaṭo ’yamiti vāvasā |
Manyate samavetaṃ sāpyavasātari darśanam || 1 |4 |7 ||
And (ca) also (api) those (sā) determinations (avasā) which (yā) are like (iti): “I (aham) perceive (paśyāmi) this (imam)” or (vā) “this (ayam) is a teapot (ghaṭaḥ)” are considered to be (manyate) appearances (darśanam) contained (samavetam) in ‘avasātṛ’ or ‘the Perceiving or Determinating Subject’ (avasātari). || 1 |4 |7 ||
तन्मया दृश्यते दृष्टो ’यं स इत्यामृशत्यपि ।
ग्राह्यग्राहकताभिन्नावर्थौ भातः प्रमातरि ॥१।४।८॥
Tanmayā dṛśyate dṛṣṭo ’yaṃ sa ityāmṛśatyapi |
Grāhyagrāhakatābhinnāvarthau bhātaḥ pramātari || 1 |4 |8 ||
Hence (api), (in the cognition): “that (tan) is seen (dṛśyate) by me (mayā)”, determination (āmṛśati) is (iti) perceived (dṛṣṭaḥ) as ‘this’ (ayam) (and) ‘that’ (saḥ). (These) two things (arthau) are differentiated as the conditions of the ‘perceived object’ or ‘grāhya’ (and) the ‘perceiving subject’ or ‘grāhaka’ (grāhya-grāhaka-tā-bhinnau), (but) both shine (bhātaḥ) in the Supreme Perceiver --i.e. in the always Existing Self-- (pramātari). || 1 |4 |8 ||
Section V.
The Power of Perception
वर्तमानावभासानं भावानामवभासनम् ।
अन्तःस्थितवतामेव घटते बहिरात्मना ॥१।५।१॥
Vartamānāvabhāsānaṃ bhāvānāmavabhāsanam |
Antaḥsthitavatāmeva ghaṭate bahirātmanā || 1 |5 |1 ||
The appearance (avabhāsanam) of currently existing (vartamāna-avabhāsānam) things (bhāvānām) (takes place) externally (bahir-ātmanā) only (eva) (if it innately) rests (ghaṭate) inside (antaḥ-sthitavatām). || 1 |5 |1 ||
प्रागिवार्थो ’प्रकाशः स्यात्प्रकाशात्मतया विना ।
न च प्रकाशो भिन्नः स्यादात्मार्थस्य प्रकाशता ॥१।५।२॥
Prāgivārtho ’prakāśaḥ syātprakāśātmatayā vinā |
Na ca prakāśo bhinnaḥ syādātmārthasya prakāśatā || 1 |5 |2 ||
Just like before (prāk…iva), an object (arthaḥ) is actually (syāt) not manifested (aprakāśaḥ) without (vinā) having Prakāśa or Light as its Essence (prakāśa-ātmatayā). And (ca) Prakāśa or Light --i.e. the Light of Existence-- (prakāśaḥ) is truly (syāt) not (na) different from objects (bhinnaḥ), as the Nature of Light (prakāśatā) is the Essence (ātmā) of an object --i.e. an object is nothing but Light, the Existence of its Perceiving Subject, (otherwise), it simply does not exist-- (arthasya). || 1 |5 |2 ||
भिन्ने प्रकाशे चाभिन्ने संकरो विषयस्य तत् ।
प्रकाशात्मा प्रकाश्यो ’र्थो नाप्रकाशश्च सिद्ध्यति ॥१।५।३॥
Bhinne prakāśe cābhinne saṃkaro viṣayasya tat |
Prakāśātmā prakāśyo ’rtho nāprakāśaśca siddhyati || 1 |5 |3 ||
(If) Prakāśa or Light (prakāśe) (would be) non-different (from Itself) (abhinne) and (ca) different (from objects), (then) (bhinne) objects of perception --i.e. objectivity-- would be a confusion (viṣayasya…tat) --i.e. cannot exist at all-- (saṃkaraḥ). (Therefore,) a manifested (prakāśyaḥ) object (arthaḥ) has Prakāśa-nature (prakāśa-ātmā), (and) (ca) (consequently,) Aprakāśa or the Absence of Light (aprakāśaḥ) is never (na) manifested --i.e. there is no such reality as ‘aprakāśa’ apart from being a human idea, or in other words: aprakāśa cannot exist-- (siddhyati). || 1 |5 |3 ||
तत्तदाकस्मिकाभासो बाह्यं चेदनुमापयेत् ।
न ह्यभिन्नस्य बोधस्य विचित्राभासहेतुता ॥१।५।४॥
Tattadākasmikābhāso bāhyaṃ cedanumāpayet |
Na hyabhinnasya bodhasya vicitrābhāsahetutā || 1 |5 |4 ||
An objection (ced): the ‘condition of being the cause of various manifestations’ (vicitra-ābhāsa-hetu-tā) doesn’t (na…hi) belong to Undifferentiated (abhinnasya) Consciousness --i.e. Undifferentiated Consciousness cannot be the Cause of something that is manifold according to this objection-- (bodhasya), (so) a ‘causeless’ appearance of that --i.e. of an object-- (tat-ākasmika-ābhāsaḥ) makes ‘externality’ (tat…bāhyam) inferred (anumāpayet). || 1 |5 |4 ||
Notes:
If we accept that Undifferentiated Consciousness cannot be the Cause of something that is manifold, we come to the inference that the cause of an object is external. This incorrect reasoning or viewpoint of cause and effect regarding the relationship of subject and object is precisely that makes one accept that ‘externality’ exists.
न वासनाप्रबोधो ’त्र विचित्रो हेतुतामियात् ।
तस्यापि तत्प्रभोधस्य वैचित्र्ये किं निबन्धनम् ॥१।५।५॥
Na vāsanāprabodho ’tra vicitro hetutāmiyāt |
Tasyāpi tatprabhodhasya vaicitrye kiṃ nibandhanam || 1 |5 |5 ||
Moreover (atra), the various (vicitraḥ) awakenings of impressions (vāsanā-prabodhaḥ) are not (na…iyāt) the cause (of objectivity) (hetutām), (because if it is,) what (kim) is the cause (nibandhanam) of the variety (vaicitrye) of the awakenings of even them --i.e. of vāsanā-s or impressions-- (tasya…api…tat-prabhodhasya)? || 1 |5 |5 ||
स्यादेतदवभासेषु तेष्वेवावसिते सति ।
व्यवहारे किमन्येन बाह्येनानुपपत्तिना ॥१।५।६॥
Syādetadavabhāseṣu teṣvevāvasite sati |
Vyavahāre kimanyena bāhyenānupapattinā || 1 |5 |6 ||
This (etat) means (syāt): If worldly course of life (sati…vyavahāre) is complete or understood (avasite) merely (eva) (by means) of those (teṣu) manifestations --i.e. worldly existence takes place by dealing with objects-- (avabhāseṣu), (then) what is the use of (kim) assuming another --i.e. different-- (anyena) external (reality) (bāhyena) that cannot serve as a proof (for worldly existence) (anupapattinā)? || 1 |5 |6 ||
चिदात्मैव हि देवो ’न्तह्स्थितमिच्छावशाद्बहिः ।
योगीव निरुपादानमर्थजातं प्रकाशयेत् ॥१।५।७॥
Cidātmaiva hi devo ’ntahsthitamicchāvaśādbahiḥ |
Yogīva nirupādānamarthajātaṃ prakāśayet || 1 |5 |7 ||
The Lord (devaḥ), (Who) is merely (eva…hi) Consciousness (cit-ātmā), out of (His) Creative Will Power (icchā-vaśāt), manifests (prakāśayet) externally (bahiḥ) (that which) rests in Him (antah-sthitam), just like (iva) a yogin (yogī) (manifests) the collection of objects (artha-jātam) without any material cause --i.e. the Lord, and even a yogin manifests an object that is made of Will Power and not of materia-- (nirupādānam). || 1 |5 |7 ||
अनुमानमनाभातपूर्वे नैवेष्टमिन्द्रियम् ।
आभातमेव बीजादेराभासाद्धेतुवस्तुनः ॥१।५।८॥
Anumānamanābhātapūrve naiveṣṭamindriyam |
Ābhātameva bījāderābhāsāddhetuvastunaḥ || 1 |5 |8 ||
If (an object) has not been previously perceived (anābhāta-pūrve), its inference (anumānam) is not (possible) (na…eva). Not (even) the senses (indriyam) are inferred (in such a case) (iṣṭam). (The senses) are perceived (ābhātam) only (eva) because of the manifestation (ābhāsāt) of (such) realities (that are considered as) ‘causes’ (hetu-vastunaḥ) like seed, etc (bīja-ādeḥ). || 1 |5 |8 ||
आभासः पुनराभासाद्बाह्यस्यासीत्कथञ्चन ।
अर्थस्य नैव तेनास्य सिद्धिर्नाप्यणुमानतः ॥१।५।९॥
Ābhāsaḥ punarābhāsādbāhyasyāsītkathañcana |
Arthasya naiva tenāsya siddhirnāpyaṇumānataḥ || 1 |5 |9 ||
(There is) truly no (na…eva…āsīt) manifestation (ābhāsaḥ) of an external (bāhyasya) object (arthasya) (that is) different from manifestation (punar…ābhāsāt) by any means (kathañcana); therefore (tena), there is also no (na…api) attainment or manifestation (siddhiḥ) of it (asya) by means of inference (aṇumānataḥ). || 1 |5 |9 ||
स्वामिनश्चात्मसंस्थस्य भावजातस्य भासनम् ।
अस्त्येव न विना तस्मादिच्छामर्शः प्रवर्तते ॥१।५।१०॥
Svāminaścātmasaṃsthasya bhāvajātasya bhāsanam |
Astyeva na vinā tasmādicchāmarśaḥ pravartate || 1 |5 |10 ||
And (ca) the splendour or manifestation (bhāsanam) of the multitude of things (bhāva-jātasya) firmly rests on the Self (ātmā-samsthasya) of (their) Master --i.e. the Lord-- (svāminaḥ); otherwise (vinā…tasmāt), Awareness of Creative Will --i.e. the Creator-- (icchā-āmarśaḥ) does not (na…asti…eva) shine (pravartate). || 1 |5 |10 ||
स्वभावमवभासस्य विमर्शं विदुरन्यथा ।
प्रकाशो ’र्थोपरक्तो ’पि स्फटिकादिजडोपमः ॥१।५।११॥
Svabhāvamavabhāsasya vimarśaṃ viduranyathā |
Prakāśo ’rthoparakto ’pi sphaṭikādijaḍopamaḥ || 1 |5 |11 ||
The Innate Essential Nature (sva-bhāvam) of Light (avabhāsasya) is Attentive (viduḥ) Awareness (vimarśam); otherwise (anyathā), Prakāśa or the Light of Existence (prakāśaḥ) -though (api) dyed by objects- (artha-uparaktaḥ) would be like as lifeless as a crystal, etc (sphaṭika-ādi-jaḍa-upamaḥ). || 1 |5 |11 ||
आत्मात एव चैतन्यं चित्क्रिया चितिकर्तृता ।
तात्पर्येणोदितस्तेन जडात्स हि विलक्षणः ॥१।५।१२॥
Ātmāta eva caitanyaṃ citkriyā citikartṛtā |
Tātparyeṇoditastena jaḍātsa hi vilakṣaṇaḥ || 1 |5 |12 ||
Therefore (ataḥ…eva), the Self (ātmā) is Universal Consciousness (That is) Alive (caitanyam). He is the Activity of Awareness (cit-kriyā), (and also) the Doer or Subject of the Power of Consciousness --i.e. He is Awareness, and also the Holder of Awareness-- (citi-kartṛtā). Due to this fact (tātparyeṇa…tena), He (saḥ…hi) is said to be (uditaḥ) different from (vilakṣaṇaḥ) (that which) is lifeless --i.e. from objects-- (jaḍāt). || 1 |5 |12 ||
चितिः प्रत्यवमर्शात्मा परावाक्स्वरसोदिता ।
स्वातन्त्र्यमेतन्मुख्यं तदैश्वर्यं परमात्मनः ॥१।५।१३॥
Citiḥ pratyavamarśātmā parāvāksvarasoditā |
Svātantryametanmukhyaṃ tadaiśvaryaṃ paramātmanaḥ || 1 |5 |13 ||
The Power of Consciousness (citiḥ) is characterized by Awareness (prati-avamarśa-ātmā), (and She) rises naturally --i.e. on Her own because She is Free-- (svarasa-uditā), (as She) is the Supreme Speech or Parāvāk (parā-vāk). Essentially (mukhyam), This (etat) is Freedom (svātantryam), the (tat) Sovereignty (aiśvaryam) of the Supreme Self (parama-ātmanaḥ). || 1 |5 |13 ||
सा स्फुरत्ता महासत्ता देशकालाविशेषिणी ।
सैषा सारतया प्रोक्ता हृदयं परमेष्ठिनः ॥१।५।१४॥
Sā sphurattā mahāsattā deśakālāviśeṣiṇī |
Saiṣā sāratayā proktā hṛdayaṃ parameṣṭhinaḥ || 1 |5 |14 ||
She (sā) is the Splendour (sphurattā) of Great Existence (of I Am) (mahā-sattā) beyond space and Time (deśa-kāla-aviśeṣiṇī). She (sā…eṣā) is said to be (proktā) the Heart (hṛdayam) of the Supreme Lord (parama-īṣṭhinaḥ) due to (Her) Essence --i.e. She is Essentially the Heart of the Supreme Lord-- (sāratayā). || 1 |5 |14 ||
आत्मानमत एवायं ज्ञेयीकुर्यात्पृथक्स्थिति ।
ज्ञेयं न तु तदौन्मुख्यात्खण्ड्येतास्य स्वतन्त्रता ॥१।५।१५॥
Ātmānamata evāyaṃ jñeyīkuryātpṛthaksthiti |
Jñeyaṃ na tu tadaunmukhyātkhaṇḍyetāsya svatantratā || 1 |5 |15 ||
Hence (ataḥ…eva), This (Lord) (ayam) (becomes) manifestation (sthitiḥ) by means of objectivizing (jñeyī-kuryāt) Himself --i.e. turning Himself into an object-- (ātmānam). Though (tu) an object (jñeyam) is not (na) separated (pṛthak) from His Eagerness of Creation --i.e. ‘His Supreme Source of Will Power to Create’ that is explained in detail by Somānanda in his Śivadṛṣṭiḥ-- (tat-aunmukhyāt); (otherwise,) His (asya) Freedom (svatantratā) would be broken (by objectivization; hence, the object itself would disappear) (khaṇḍyeta). || 1 |5 |15 ||
स्वातन्त्र्यामुक्तमात्मानं स्वातन्त्र्यादद्वयात्मनः ।
प्रभुरीशादिसंकल्पैर्निर्माय व्यवहारयेत् ॥१।५।१६॥
Svātantryāmuktamātmānaṃ svātantryādadvayātmanaḥ |
Prabhurīśādisaṃkalpairnirmāya vyavahārayet || 1 |5 |16 ||
Prabhu or the Lord (prabhuḥ), out of the Freedom (svātantryāt) of the Essence of non-dualism (advaya-ātmanaḥ), employs or carries out --i.e. creates-- (vyavahārayet) the Self --i.e. turns Himself into a Self-- (ātmānam) (Who) is not devoid of Freedom (svātantrya-amuktam) in the form of the concepts like Īśa, etc. (īśa-ādi-samkalpaiḥ) for the weak --i.e. Utpaladeva says in his commentary that here he means Īśvara, Śiva, etc. as particular beings whom He manifests in the mind of weak people who still think that the Lord is different from them, merely for the sake of worship that is their benefit.-- (nirmāya). || 1 |5 |16 ||
नाहन्तादिपरामर्शभेदादस्यान्यतात्मनः ।
अहं मृश्यतयैवास्य सृष्टेस्तिङ्वाच्यकर्मवत् ॥१।५।१७॥
Nāhantādiparāmarśabhedādasyānyatātmanaḥ |
Ahaṃ mṛśyatayaivāsya sṛṣṭestiṅvācyakarmavat || 1 |5 |17 ||
This (asya) Self (ātmanaḥ) is not (na) different (anyatā) from the various awarenesses or notions of I-ness, etc. --i.e. I-ness, this-ness-- (ahantā-adi-parāmarśa-bhedāt), because of the condition of grabbing ‘aham’ or ‘I’ (aham-mṛśyatayā…iva) in His (asya) creation (sṛṣṭeḥ), like the activities of personal endings --i.e. like ‘I do’, ‘She does’, etc.-- (tiṅ-vācya-karma-vat). || 1 |5 |17 ||
Notes:
Only the Self can be the object of any perception, even if He is called ‘this’, ‘that’, etc.
मायाशक्त्या विभोः सैव भिन्नसंवेद्यगोचरा ।
कथिता ज्ञानसंकल्पाध्यवसायादिनामभिः ॥१।५।१८॥
Māyāśaktyā vibhoḥ saiva bhinnasaṃvedyagocarā |
Kathitā jñānasaṃkalpādhyavasāyādināmabhiḥ || 1 |5 |18 ||
The (sā) sphere of different perceptions --i.e. when an object is perceived and considered as different from the Self-- (bhinna-samvedya-gocarā) (takes place) merely (eva) by means of the Māyāśakti --i.e. His Will Power to create difference-- (māyā-śaktyā) of the Lord (vibhoḥ). It is called (kathitā) by such names like ‘jñāna’ or ‘cognition’, ‘saṃkalpa’ or ‘imagination’, ‘adhyavasāya’ or ‘mental effort’ --i.e. determination of an idea--, etc. (jñāna-saṃkalpa-adhyavasāya-ādi-nāmabhiḥ). || 1 |5 |18 ||
साक्षात्कारक्षणे ’प्यस्ति विमर्शः कथमन्यथा ।
धावनाद्युपपद्येत प्रतिसंधानवर्जितम् ॥१।५।१९॥
Sākṣātkārakṣaṇe ’pyasti vimarśaḥ kathamanyathā |
Dhāvanādyupapadyeta pratisaṃdhānavarjitam || 1 |5 |19 ||
Self-awareness (vimarśaḥ) exists (asti) even (api) in the moment of direct perception (sākṣāt-kāra-kṣaṇe); otherwise (anyathā), how (katham) (one) could partake (upapadyeta) in running, etc. (dhāvanādi) without putting together (the actions required to the activity of running) (prati-saṃdhāna-varjitam). || 1 |5 |19 ||
घटो ’यमिति अध्यवसा नामरूपातिरेकिणी ।
परेशशक्तिरात्मेव भासते न त्विदन्तया ॥१।५।२०॥
Ghaṭo ’yamiti adhyavasā nāmarūpātirekiṇī |
Pareśaśaktirātmeva bhāsate na tvidantayā || 1 |5 |20 ||
The idea (iti…adhyavasā): “this (ayam) is a teapot (ghaṭaḥ)” beyond (its) name and form (nāma-rūpa-atirekiṇī) is only (eva) the Self (ātmā), the Śakti of the Supreme Lord (para-īśa-śaktiḥ), (Who) shines (bhāsate) without (na…tu) becoming objective --i.e. She is essentially ‘aham’ and not ‘idam’-- (idantayā). || 1 |5 |20 ||
केवलं भिन्नसंवेद्यदेशकालानुरोधतः ।
ज्ञानस्मृत्यवसायादि सक्रमं प्रतिभासते ॥१।५।२१॥
Kevalaṃ bhinnasaṃvedyadeśakālānurodhataḥ |
Jñānasmṛtyavasāyādi sakramaṃ pratibhāsate || 1 |5 |21 ||
‘Cognition’, ‘recollection’, ‘determination’, etc. (jñāna-smṛti-avasāya-ādi) shine (pratibhāsate) successively (sakramam) merely (kevalam) because of the differentiated (nature) of space and Time (bhinna-samvedya-deśa-kāla-anurodhataḥ). || 1 |5 |21 ||
Section VI.
The Power of Differentiation
अहंप्रत्यवमर्शो यः प्रकाशात्मापि वाग्वपुः ।
नासौ विकल्पः स हि उक्तो द्वयाक्षेपी विनिश्चयह् ॥१।६।१॥
Ahaṃpratyavamarśo yaḥ prakāśātmāpi vāgvapuḥ |
Nāsau vikalpaḥ sa hi ukto dvayākṣepī viniścayah || 1 |6 |1 ||
Awareness of ‘aham’ (aham-prati-avamarśaḥ), which (yaḥ) is though (api) the Essence of the Self (prakāśa-ātmā), is the Appearance of Vāk (vāk-vapuḥ). It --i.e. Awareness-- (asau) is not (na) a ‘vikalpa’ or ‘thought’ (vikalpaḥ), (as a vikalpa) is (saḥ…hi) said to be (uktaḥ) a determination (viniścayah) concerning duality (dvaya-ākṣepī). || 1 |6 |1 ||
भिन्नयोरवभासो हि स्याद्घटाघटयोर्द्वयोः ।
प्रकाशस्येव नान्यस्य भेदिनस्त्ववभासनम् ॥१।६।२॥
Bhinnayoravabhāso hi syādghaṭāghaṭayordvayoḥ |
Prakāśasyeva nānyasya bhedinastvavabhāsanam || 1 |6 |2 ||
Appearance (avabhāsaḥ…hi) of difference (bhinnayoḥ) (like) the duality or opposition (dvayoḥ) of ‘a teapot’ and ‘not a teapot’ (ghaṭa-aghaṭayoḥ) takes place --i.e. it is possible on the sphere of ideas-- (syāt), but (tu) the appearance (avabhāsanam) of a dividing (bhedinaḥ) (reality that is) different from --lit. other than-- (anyasya) Prakāśa or Light (prakāśasya…iva) does not --i.e. appearance of something that is not Prakāśa, but Its opposite, does not exist-- (na). || 1 |6 |2 ||
तदतत्प्रतिभाभाजा मात्रैवातद्व्यपोहनात् ।
तन्निश्चयनमुक्तो हि विकल्पो घट इति अयम् ॥१।६।३॥
Tadatatpratibhābhājā mātraivātadvyapohanāt |
Tanniścayanamukto hi vikalpo ghaṭa iti ayam || 1 |6 |3 ||
The certainty (tat…niścayanam): ‘this is a pot’ (ghaṭa…ayam...iti), which is born from the appearance of ‘that’ (and) ‘not-that’ (tad-atat-pratibhā-bhā-jā) (, then established) through the rejection of the ‘not-that’ (atat-vyapohanāt) (, which is performed) only by the perceiver (mātrā…iva), is indeed (hi) called (ukta) vikalpa or thought (vikalpaḥ). || 1 |6 |3 ||
चित्तत्त्वं मायया हित्वा भिन्न एवावभाति यः ।
देहे बुद्धावथ प्राणे कल्पिते नभसीव वा ॥१।६।४॥
प्रमातृत्वेनाहमिति विमर्शो ’न्यव्यपोहनात् ।
विकल्प एव स परप्रतियोग्यवभासजः ॥१।६।५॥
Cittattvaṃ māyayā hitvā bhinna evāvabhāti yaḥ |
Dehe buddhāvatha prāṇe kalpite nabhasīva vā || 1 |6 |4 ||
Pramātṛtvenāhamiti vimarśo ’nyavyapohanāt |
Vikalpa eva sa parapratiyogyavabhāsajaḥ || 1 |6 |5 ||
Therefore (atha), the differentiated (bhinnaḥ…eva…avabhāti) awareness of ‘I’ (aham), which (yaḥ) perceives (vimarśaḥ) the ‘body’ (dehe), ‘intellect’ (buddhau), ‘vital energy’ (prāṇe), or (vā) ‘an imagined thing (kalpite) like (iva) ether (nabhasi)’ as (iti) the ‘subject’ (pramātṛtvena) after abandoning (hitvā) the Principle of Consciousness --i.e. Self-awareness-- (cit-tattvam) under the influence of māyā or duality (māyayā), is (saḥ) only (eva) ‘vikalpa’ or ‘thought’ (vikalpaḥ) born of the manifestation of an ‘opposite’ (para-prati-yogi-avabhāsa-jaḥ) due to the rejection of the ‘other’ (anya-vyapohanāt). || 1 |6 |4-5 ||
कादाचित्कावभासे या पूर्वाभासादियोजना ।
संस्कारात्कल्पना प्रोक्ता सापि भिन्नावभासिनी ॥१।६।६॥
Kādācitkāvabhāse yā pūrvābhāsādiyojanā |
Saṃskārātkalpanā proktā sāpi bhinnāvabhāsinī || 1 |6 |6 ||
Even (api) the application of the sense: “this was perceived before, etc.” (pūrva-ābhāsa-ādi-yojanā) in a certain moment (kādācitka-ava-bhāse) is said to be (proktā) imagination (kalpanā), which (yā) arises from impressions (saṃskārāt), as it (sā) manifests with differentiation (bhinna-avabhāsinī). || 1 |6 |6 ||
तदेवं व्यवहारे ’पि प्रभुर्देहादिमाविशन् ।
भान्तमेवान्तरर्थौघमिच्छया भासयेद्बहिः ॥१।६।७॥
Tadevaṃ vyavahāre ’pi prabhurdehādimāviśan |
Bhāntamevāntararthaughamicchayā bhāsayedbahiḥ || 1 |6 |7 ||
Therefore (tat…evam), the Lord (prabhuḥ), (by) entering (āviśan) the body (deha-ādim) even (api) in worldly activity (vyavahāre), manifests (bhāsayet) only (eva) the multitude of the flow of internal objects --i.e. those rest in Him-- (bhāntam…antar-artha-ogham) externally (bahiḥ) by (His) Creative Power of Will (icchayā). || 1 |6 |7 ||
एवं स्मृतौ विकल्पे वाप्यपोहनपरायणे ।
ज्ञाने वापि अन्तराभासः स्थित एवेति निश्चितम् ॥१।६।८॥
Evaṃ smṛtau vikalpe vāpyapohanaparāyaṇe |
Jñāne vāpi antarābhāsaḥ sthita eveti niścitam || 1 |6 |8 ||
Moreover (evam), even (api) in memory (smṛtau) or (vā) thought (vikalpe), being the refuge of ‘rejection’ (apohana-parāyaṇe), or (vā) even (api) in cognition (jñāne), (an object) remains (sthitaḥ) merely (eva) an internal manifestation (antar-ābhāsaḥ). This (iti) is a fact (niścitam). || 1 |6 |8 ||
किन्तु नैसर्गिको ज्ञाने बहिराभासनात्मनि ।
पूर्वानुभवरूपस्तु स्थितः स स्मरणादिषु ॥१।६।९॥
Kintu naisargiko jñāne bahirābhāsanātmani |
Pūrvānubhavarūpastu sthitaḥ sa smaraṇādiṣu || 1 |6 |9 ||
Though (kintu) in ‘jñāna’ or ‘sensory cognition’ (jñāne), marked by the cognition of external manifestation (bahiḥ-ābhāsana-ātmani) (, the appearance of an object) is natural or spontaneous (naisargikaḥ). But (tu) in the case of recollection, etc. --i.e. in recollection, fantasy, etc.-- (smaraṇa-ādiṣu), a (saḥ) previously perceived form (pūrva-anubhava-rūpaḥ) takes place (sthitaḥ). || 1 |6 |9 ||
स नैसर्गिक एवास्ति विकल्पे स्वैरचारिणि ।
यथाभिमतसंस्थानाभासनाद्बुद्धिगोचरे ॥१।६।१०॥
Sa naisargika evāsti vikalpe svairacāriṇi |
Yathābhimatasaṃsthānābhāsanādbuddhigocare || 1 |6 |10 ||
It (also) (saḥ) exists (asti) naturally (naisargikaḥ…eva) in an independent (svairacāriṇi) thought (vikalpe) on the sphere of intellect (buddhi-gocare), for it is maintained according to the Will (of the Lord) (yathā-abhimata-samsthāna-ābhāsanāt). || 1 |6 |10 ||
अत एव यथाभीष्टसमुल्लेखावभासनात् ।
ज्ञाने क्रिये स्फुटे एव सिद्धे सर्वस्य जीवतः ॥१।६।११॥
Ata eva yathābhīṣṭasamullekhāvabhāsanāt |
Jñāne kriye sphuṭe eva siddhe sarvasya jīvataḥ || 1 |6 |11 ||
Hence (ataḥ…eva), appearing as manifestations that take place by Will (yathā-abhīṣṭa-samullekha-avabhāsanāt), ‘Jñāna’ or ‘Knowledge’ (jñāne) (, and) ‘Kriyā’ or ‘Action’ (kriye), are realized (siddhe…eva) clearly (sphuṭe) by all (sarvasya) the living beings (jīvataḥ). || 1 |6 |11 ||
Section VII.
The Solitary Lord
या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता ।
अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः ॥१।७।१॥
Yā caiṣā pratibhā tattatpadārthakramarūṣitā |
Akramānantacidrūpaḥ pramātā sa maheśvaraḥ || 1 |7 |1 ||
And (ca) this (eṣā) Pratibhā or Splendour (pratibhā), which (yā) is perfumed with the sequential manifestation of various objects (tat-tat-pada-artha-krama-rūṣitā), is Maheśvara or the Great Lord (mahā-īśvaraḥ), the (saḥ) Perceiving Subject (pramātā), (Whose) Nature is Infinite Consciousness beyond succession (akrama-ananta-cit-rūpaḥ). || 1 |7 |1 ||
तत्तद्विभिन्नसंवित्तिमुखैरेकप्रमातरि ।
प्रतितिष्ठत्सु भावेषु ज्ञातेयमुपपद्यते ॥१।७।२॥
Tattadvibhinnasaṃvittimukhairekapramātari |
Pratitiṣṭhatsu bhāveṣu jñāteyamupapadyate || 1 |7 |2 ||
Connection (jñāteyam) of established things (pratitiṣṭhatsu…bhāveṣu) is present (upapadyate) in only one Solitary Perceiver (eka-pramātari) by means of various and separated perceptions (tat-tat-vibhinna-samvitti-mukhaiḥ). || 1 |7 |2 ||
देशकालक्रमजुषामर्थानां स्वसमापिनाम् ।
सकृदाभाससाध्यो ’सावन्यथा कः समन्वयः ॥१।७।३॥
Deśakālakramajuṣāmarthānāṃ svasamāpinām |
Sakṛdābhāsasādhyo ’sāvanyathā kaḥ samanvayaḥ || 1 |7 |3 ||
(Without) the (asau) fulfillment of the unified manifestation (sakṛt-ābhāsa-sādhyaḥ) of things (arthānām) that form themselves (sva-samāpinām) (and) fond of the succession of space and Time (deśa-kāla-krama-juṣām), what (kaḥ) (kind) of connection (would exist) (samanvayaḥ)? || 1 |7 |3 ||
प्रत्यक्षानुपलम्भानां तत्तद्भिन्नांशपातिनाम् ।
कार्यकारणता सिद्धिहेतुतैकप्रमातृजा ॥१।७।४॥
Pratyakṣānupalambhānāṃ tattadbhinnāṃśapātinām |
Kāryakāraṇatā siddhihetutaikapramātṛjā || 1 |7 |4 ||
The nature of ‘Cause and Effect’ (kārya-kāraṇa-tā) (that is) the cause of the attainment (siddhi-hetutā) of ‘perceptions’ and ‘non-perceptions’ (pratyakṣa-anupalambhānām), that emit this or that different part (tat-tat-bhinna-amśa-pātinām), arises in the Solitary Perceiver (eka-pramātṛ-jā). || 1 |7 |4 ||
स्मृतौ यैव स्वसंवित्तिः प्रमाणं स्वात्मसम्भवे ।
पूर्वानुभवसद्भावे साधनं सैव नापरम् ॥१।७।५॥
Smṛtau yaiva svasaṃvittiḥ pramāṇaṃ svātmasambhave |
Pūrvānubhavasadbhāve sādhanaṃ saiva nāparam || 1 |7 |5 ||
Being the sole (eva) proof (pramāṇam) in recollection (smṛtau) (, that is) produced from the Self (sva-ātmā-sambhave), it is (sā) Self-Consciousness (sva-samvittiḥ) alone (eva…na…aparam) which (yā) conjures (sādhanam) the existence of the previous direct perception (pūrva-anubhava-sat-bhāve). || 1 |7 |5 ||
बाध्यबाधकभावो ’पि स्वात्मनिष्ठाविरोधिनाम् ।
ज्ञानानामुदियादेकप्रमातृपरिनिष्ठितेः ॥१।७।६॥
Bādhyabādhakabhāvo ’pi svātmaniṣṭhāvirodhinām |
Jñānānāmudiyādekapramātṛpariniṣṭhiteḥ || 1 |7 |6 ||
Even (api) the nature of ‘the opposed’ and the ‘opposer’ (bādhya-bādhaka-bhāvaḥ) of (such) self-restricted cognitions (jñānānām) (that are) not contradictory to each other (svātmā-niṣṭhā-avirodhinām) exist because they rest on a Solitary Perceiver (udiyāt…eka-pramātṛ-pariniṣṭhiteḥ). || 1 |7 |6 ||
विविक्तभूतलज्ञानं घटाभावमतिर्यथा ।
तथा चेच्छुक्तिकाज्ञानं रूप्यज्ञानाप्रमात्ववित् ॥१।७।७॥
Viviktabhūtalajñānaṃ ghaṭābhāvamatiryathā |
Tathā cecchuktikājñānaṃ rūpyajñānāpramātvavit || 1 |7 |7 ||
Just as (yathā) (-out of wrong reasoning-) the perception of an empty place (vivikta-bhūtala-jñānam) can be considered as the non-existence of a teapot (there due to its non-perception) (ghaṭa-abhāva-matiḥ), in the same way (tathā), one can argue that (cet) the perception of ‘mother of pearl’ (śuktikā-jñānam) is like the incorrect perception of silver (rūpya-jñāna-apramātva-vit). || 1 |7 |7 ||
नैवं शुद्धस्थलज्ञानात्सिद्ध्येत्तस्याघटात्मता ।
न तूपलब्धियोग्यस्यापि अत्राभावो घटात्मनः ॥१।७।८॥
Naivaṃ śuddhasthalajñānātsiddhyettasyāghaṭātmatā |
Na tūpalabdhiyogyasyāpi atrābhāvo ghaṭātmanaḥ || 1 |7 |8 ||
Not (na) at all (evam). The perception of an empty place (śuddha-sthala-jñānāt) proves (siddhyet) (only) the fact that it is not a teapot (tasya…aghaṭa-ātmatā), but (tu) it does not (prove) (na) the non-existence (abhāvaḥ) of a ‘teapot’ (ghaṭa-ātmanaḥ) there (atra) that can be perceived (upalabdhi-yogyasya…api). || 1 |7 |8 ||
विविक्तं भूतलं शश्वद्भावानां स्वात्मनिष्ठितेः ।
तत्कथं जातु तज्ज्ञानं भिन्नस्याभावसाधनम् ॥१।७।९॥
Viviktaṃ bhūtalaṃ śaśvadbhāvānāṃ svātmaniṣṭhiteḥ |
Tatkathaṃ jātu tajjñānaṃ bhinnasyābhāvasādhanam || 1 |7 |9 ||
A (tat) place (bhūtalam) is always (śaśvat) separated (viviktam) because the objects (bhāvānām) (that may appear there) contain only themselves (sva-ātmā-niṣṭhiteḥ). How (katham) could an occasional (jātu) perception prove (tat-jñānam) the non-existence (abhāva-sādhanam) of something else (bhinnasya)? || 1 |7 |9 ||
किं त्वालोकचयो’न्धस्य स्पर्शो वोष्णादिको मृदुः ।
तत्रास्ति साधयेत्तस्य स्वज्ञानमघटात्मताम् ॥१।७।१०॥
Kiṃ tvālokacayo’ndhasya sparśo voṣṇādiko mṛduḥ |
Tatrāsti sādhayettasya svajñānamaghaṭātmatām || 1 |7 |10 ||
Hence (kim…tu), (there, there is) a multitude of lightrays (āloka-cayaḥ), or (vā) for a blind one (andhasya), (there is only) a soft (mṛduḥ) (and) warm, etc. (ūṣṇā-ādikaḥ) sense of touch (of air) (sparśaḥ). There --i.e. on such a place-- (tatra), one’s perception (sva-jñānam) of it (tasya) exists (asti) (, and this) proves (sādhayet) that it is ‘not a teapot’ (aghaṭa-ātmatām). || 1 |7 |10 ||
पिशाचः स्यादनालोको ’पि आलोकाभ्यन्तरे यथा ।
अदृश्यो भूतलस्यान्तर्न निषेध्यः स सर्वथा ॥१।७।११॥
Piśācaḥ syādanāloko ’pi ālokābhyantare yathā |
Adṛśyo bhūtalasyāntarna niṣedhyaḥ sa sarvathā || 1 |7 |11 ||
A piśāca or a ghost (piśācaḥ) is (syāt) though (api) not light (anālokaḥ), (it can be present) in (antaḥ) light (while) resting invisibly on that place (bhūtalasya…adṛśyaḥ…āloka-abhi-antare), (because (yathā) it --i.e. the presence of a ghost-- (saḥ) cannot be (na) thoroughly (sarvathā) denied (just because we cannot see it) (niṣedhyaḥ). || 1 |7 |11 ||
एवं रूप्यविदाभावरूपा शुक्तिमतिर्भवेत् ।
न त्वाद्यरजतज्ञप्तेः स्यादप्रामाण्यवेदिका ॥१।७।१२॥
Evaṃ rūpyavidābhāvarūpā śuktimatirbhavet |
Na tvādyarajatajñapteḥ syādaprāmāṇyavedikā || 1 |7 |12 ||
Therefore (evam), understanding ‘śukti’ or ‘mother of pearl’ (śukti-matiḥ) appears as the non-existence of silver (rūpya-vit-ābhāva-rūpā…bhavet), but (tu) (it) actually (syāt) cannot (na) be the proof (aprāmāṇya-vedikā) of the erronous nature of the previous perception of silver (ādya-rajata-jñapteḥ). || 1 |7 |12 ||
धर्म्यसिद्धेरपि भवेद्बाधा नैवानुमानतः ।
स्वसंवेदनसिद्धा तु युक्ता सैकप्रमातृजा ॥१।७।१३॥
Dharmyasiddherapi bhavedbādhā naivānumānataḥ |
Svasaṃvedanasiddhā tu yuktā saikapramātṛjā || 1 |7 |13 ||
Negation or invalidation (bādhā) (of an experience like explained before) takes place (bhavet) neither (na…eva) because of understanding (proper) attributes (dharmya-siddheḥ…api), (nor) by means of inference (anumānataḥ). But (tu) it --i.e. such invalidation-- (sā) is established (yuktā) by means of one’s experience (sva-samvedana-siddhā), (which) arises from the Solitary Perceiver (eka-pramātṛ-jā). || 1 |7 |13 ||
इत्थमत्यर्थभिन्नार्थावभासखचिते विभौ ।
समलो विमलो वापि व्यवहारो ’नुभूयते ॥१।७।१४॥
Itthamatyarthabhinnārthāvabhāsakhacite vibhau |
Samalo vimalo vāpi vyavahāro ’nubhūyate || 1 |7 |14 ||
Hence (ittham), worldly course --i.e. the plane of limited perception of everyday life-- (vyavahāraḥ), (be it) impure (samalaḥ) or (vā…api) pure (vimalaḥ), is experienced (anubhūyate) in the Lord (vibhau) (Who is) furnished with the appearance of excessively different objects (ati-artha-bhinna-artha-avabhāsa-khacite). || 1 |7 |14 ||
Section VIII.
The Essence of All the Powers
तात्कालिकाक्षसामक्ष्यसापेक्षाः केवलं क्वचित् ।
आभासा अन्यथान्यत्र त्वन्धान्धतमसादिषु ॥१।८।१॥
Tātkālikākṣasāmakṣyasāpekṣāḥ kevalaṃ kvacit |
Ābhāsā anyathānyatra tvandhāndhatamasādiṣu || 1 |8 |1 ||
Though (kevalam) sometimes (kvacit) (, such) manifestations (ābhāsāḥ) are dependent on direct perception of the current moment (tāt-kālikā-akṣa-sāmakṣya-sāpekṣāḥ), but (tu) sometimes (anyathā) (, they take place) elsewhere (anyatra) (like) in a blind man (or) in darkness, etc (andha-andha-tamasādiṣu). || 1 |8 |1 ||
विशेषो ’र्थावभासस्य सत्तायां न पुनः क्वचित् ।
विकल्पेषु भवेद्भाविभवद्भूतार्थगामिषु ॥१।८।२॥
Viśeṣo ’rthāvabhāsasya sattāyāṃ na punaḥ kvacit |
Vikalpeṣu bhavedbhāvibhavadbhūtārthagāmiṣu || 1 |8 |2 ||
But (kvacit…punaḥ) difference (viśeṣaḥ) in Sattā or Existence --i.e. in the Essential Nature-- (sattāyām) of the appearance of objects (artha-avabhāsasya) does not (na) arise (bhavet) in thoughts (vikalpeṣu) regarding past, present and future (bhāvin-bhavat-bhūta-artha-gāmiṣu). || 1 |8 |2 ||
सुखादिषु च सौख्यादिहेतुष्वपि च वस्तुषु ।
अवभासस्य सद्भावे ’प्यतीतत्वात्तथा स्थितिः ॥१।८।३॥
Sukhādiṣu ca saukhyādihetuṣvapi ca vastuṣu |
Avabhāsasya sadbhāve ’pyatītatvāttathā sthitiḥ || 1 |8 |3 ||
Even (api) if the cause of pleasure, etc. (saukhya-ādi-hetuṣu), and (ca…ca) pleasure, etc. (sukha-ādiṣu) are real (vastuṣu) in their (sat-bhāve…api) actual appearance (avabhāsasya), (they) appear according to their previous forms --i.e. they are not like when they occurred directly -- (atītatvāt…tathā…sthitiḥ). || 1 |8 |3 ||
गाढमुल्लिख्यमाने तु विकल्पेन सुखादिके ।
तथास्थितिस्तथैव स्यात्स्फुटमस्योपलक्षणात् ॥१।८।४॥
Gāḍhamullikhyamāne tu vikalpena sukhādike |
Tathāsthitistathaiva syātsphuṭamasyopalakṣaṇāt || 1 |8 |4 ||
But (tu) when pleasure, etc. (sukha-ādike) manifested (ullikhya-māne) intensly (gāḍham) by means of thoughts --i.e. by means of intense contemplation of that previously experienced pleasure-- (vikalpena), then (tathā…eva) their appearance (tathāsthitiḥ) is (syāt) clearly perceived (sphuṭam) because of their (asya) close observation (upalakṣaṇāt). || 1 |8 |4 ||
भावाभावावभासानां बाह्यतोपाधिरिष्यते ।
नात्मा सत्ता ततस्तेषामान्तराणां सतां सदा ॥१।८।५॥
Bhāvābhāvāvabhāsānāṃ bāhyatopādhiriṣyate |
Nātmā sattā tatasteṣāmāntarāṇāṃ satāṃ sadā || 1 |8 |5 ||
‘Externality’ (bāhyatā) is said to be (iṣyate) an ‘attribute’ (upādhiḥ) of the manifestation of ‘being’ and ‘non-being’ (bhāva-abhāva-avabhāsānām), (but) not (na) their (teṣām) Essence (sattā) or Self (ātmā). Therefore (tataḥ), they always (sadā) shine (satām) internally (āntarāṇām). || 1 |8 |5 ||
आन्तरत्वात्प्रमात्रैक्ये नैषां भेदनिबन्धना ।
अर्थक्रियापि बाह्यत्वे सा भिन्नाभासभेदतः ॥१।८।६॥
Āntaratvātpramātraikye naiṣāṃ bhedanibandhanā |
Arthakriyāpi bāhyatve sā bhinnābhāsabhedataḥ || 1 |8 |6 ||
चिन्मयत्वे ’वभासानामन्तरेव स्थितिः सदा ।
मायया भासमानानां बाह्यत्वाद्बहिरपि असौ ॥१।८।७॥
Cinmayatve ’vabhāsānāmantareva sthitiḥ sadā |
Māyayā bhāsamānānāṃ bāhyatvādbahirapi asau || 1 |8 |7 ||
विकल्पे यो ’यमुल्लेखः सो ’पि बाह्यः पृथक्प्रथः ।
प्रमात्रैकात्म्यमान्तर्यं ततो भेदो हि बाह्यता ॥१।८।८॥
Vikalpe yo ’yamullekhaḥ so ’pi bāhyaḥ pṛthakprathaḥ |
Pramātraikātmyamāntaryaṃ tato bhedo hi bāhyatā || 1 |8 |8 ||
Even (api) this (ayam) appearance (ullekhaḥ) which (yaḥ) (takes place) in vikalpa or thought (vikalpe) is the (saḥ) external (bāhyaḥ) (, because it is) manifested separately (from its perceiver) (pṛthak-prathaḥ); therefore (tataḥ), ‘Internal’ (āntaryam) (means) ‘Oneness with the Perceiver’ (pramātṛ-aikātmyam), while (hi) ‘External’ (bāhyatā) (means) ‘being separated (from the Perceiver)’ (bhedaḥ). || 1 |8 |8 ||
उल्लेखस्य सुखादेश्च प्रकाशो बहिरात्मना ।
इच्छातो भर्तुरध्यक्षरूपो ’क्ष्यादिभुवां यथा ॥१।८।९॥
Ullekhasya sukhādeśca prakāśo bahirātmanā |
Icchāto bharturadhyakṣarūpo ’kṣyādibhuvāṃ yathā || 1 |8 |9 ||
And (ca) the (mental) manifestation (prakāśaḥ) of ‘appearances’ (ullekhasya) like pleasure, etc. (sukha-ādeḥ) (arises) as external (bahir-ātmanā) (, merely) according to the Creative Power (icchātaḥ) of the Lord (bhartuḥ), just as (yathā) the nature of direct perception (adhyakṣa-rūpaḥ) of actual sensory cognition (takes place also according to the Creative Power of the Lord) (akṣya-ādi-bhuvām). || 1 |8 |9 ||
तदैक्येन विना न स्यात्संविदां लोकपद्धतिः ।
प्रकाशैक्यात्तदेकत्वं मातैकः स इति स्थितम् ॥१।८।१०॥
Tadaikyena vinā na syātsaṃvidāṃ lokapaddhatiḥ |
Prakāśaikyāttadekatvaṃ mātaikaḥ sa iti sthitam || 1 |8 |10 ||
Hence (tadā), without (vinā) (such) Oneness (aikyena) of perceptions --i.e. Oneness of the perceiver and the perceived-- (samvidām), worldly course (loka-paddhatiḥ) would (syāt) not (take place) (na). Being one with Light (prakāśa-aikyāt), their Oneness (tat-ekatvam) is nothing but Mātṛ, the Perceiver (mātā-ekaḥ…saḥ). This (iti) has been clearly (proved here) (sthitam). || 1 |8 |10 ||
स एव विमृशत्त्वेन नियतेन महेश्वरः ।
विमर्श एव देवस्य शुद्धे ज्ञानक्रिये यतः ॥१।८।११॥
Sa eva vimṛśattvena niyatena maheśvaraḥ |
Vimarśa eva devasya śuddhe jñānakriye yataḥ || 1 |8 |11 ||
Because of established (niyatena) awareness (vimṛśattvena), He --i.e. the Perceiver-- (saḥ) is Maheśvara, the Great Lord (mahā-īśvaraḥ) Himself (eva); therefore (yataḥ), Awareness (vimarśaḥ) of the Lord (devasya) is nothing but (eva) pure (śuddhe) Knowledge and Activity, or Jñāna or Kriyā (jñāna-kriye). || 1 |8 |11 ||
Dvitīyagranthaḥ
Kriyādhikāraḥ
Section I.
The Power of Action
अत एव यदप्युक्तं क्रिया नैकस्य सक्रमा ।
एकेत्यादि प्रतिक्षिप्तं तदेकस्य समर्थनात् ॥२।१।१॥
Ata eva yadapyuktaṃ kriyā naikasya sakramā |
Eketyādi pratikṣiptaṃ tadekasya samarthanāt || 2 |1 |1 ||
Thus (ataḥ…eva), even (api) that (tat) which (yat) has been mentioned (before) (uktam) (as:) ‘a solitary (ekasya) ‘kriyā’ or ‘action’ (kriyā) cannot be (na) successive (sakramā) (and) solitary --i.e. non-successive-- (eka-iti-ādi)’ is rejected (pratikṣiptam), by proving (samarthanāt) its Solitary Nature (ekasya). || 2 |1 |1 ||
सक्रमत्वं च लौकिक्याः क्रियायाः कालशक्तितः ।
घटते न तु शाश्वत्याह् प्राभव्याः स्यात्प्रभोरिव ॥२।१।२॥
Sakramatvaṃ ca laukikyāḥ kriyāyāḥ kālaśaktitaḥ |
Ghaṭate na tu śāśvatyāh prābhavyāḥ syātprabhoriva || 2 |1 |2 ||
And (ca) the nature of succession (sakramatvam) (belongs) to worldy (laukikyāḥ) activity (kriyāyāḥ) because of the influence of the Power of Time (kāla-śaktitaḥ), but (tu) (it) actually (syāt) does not (na) act (ghaṭate) like the Lord’s (prabhoḥ…iva) Endless (śāśvatyāh) Nature (prābhavyāḥ). || 2 |1 |2 ||
कालः सूर्यादिसंचारस्तत्तत्पुष्पादिजन्म वा ।
शीतोष्णे वाथ तल्लक्ष्यः क्रम एव स तत्त्वतः ॥२।१।३॥
Kālaḥ sūryādisaṃcārastattatpuṣpādijanma vā |
Śītoṣṇe vātha tallakṣyaḥ krama eva sa tattvataḥ || 2 |1 |3 ||
Time (kālaḥ) is the movement of the Sun, etc. (sūrya-ādi-samcāraḥ), or (vā) the birth of this or that flower, etc. (tat-tat-puṣpa-ādi-janma). Or (vā) heat and cold (śītoṣṇe). Hence (atha), Time (saḥ) is only (eva) ‘krama’ or ‘succession’ (kramaḥ) in real sense (tattvataḥ), characterized by such attributes (tat-lakṣyaḥ). || 2 |1 |3 ||
क्रमो भेदाश्रयो भेदो ’पि आभाससदसत्त्वतः ।
आभाससदसत्त्वे तु चित्राभासकृतः प्रभोः ॥२।१।४॥
Kramo bhedāśrayo bhedo ’pi ābhāsasadasattvataḥ |
Ābhāsasadasattve tu citrābhāsakṛtaḥ prabhoḥ || 2 |1 |4 ||
‘Krama’ or ‘succession’ (kramaḥ) is the realm of ‘differentiation’ (bheda-āśrayaḥ), and (api) ‘differentiation’ (bhedaḥ) (takes place in the form of the ideas about) ‘existence’ and ‘non-existence’ of manifestations (ābhāsa-sat-asat-tvataḥ). And (tu) being the ‘existence’ and ‘non-existence’ of manifestations (ābhāsa-sat-asat-tve), it is created by the various appearances (citra-ābhāsa-kṛtaḥ) of the Lord (prabhoḥ). || 2 |1 |4 ||
मूर्तिवैचित्र्यतो देशक्रममाभासयत्यसौ ।
क्रियावैचित्र्यनिर्भासात्कालक्रममपीश्वरः ॥२।१।५॥
Mūrtivaicitryato deśakramamābhāsayatyasau |
Kriyāvaicitryanirbhāsātkālakramamapīśvaraḥ || 2 |1 |5 ||
He --i.e. the Lord-- (asau) makes spatial succession visible (deśa-kramam…ābhāsayati) through a variety of forms (mūrti-vaicitryataḥ). (And) through the appearance of manifold activities (kriyā-vaicitrya-nirbhāsāt), Īśvara, the Lord (īśvaraḥ), also makes temporal succession visible (kāla-kramam…api). || 2 |1 |5 ||
सर्वत्राभासभेदो ’पि भवेत्कालक्रमाकरः ।
विच्छिन्नभासः शून्यादेर्मातुर्भातस्य नो सकृत् ॥२।१।६॥
Sarvatrābhāsabhedo ’pi bhavetkālakramākaraḥ |
Vicchinnabhāsaḥ śūnyādermāturbhātasya no sakṛt || 2 |1 |6 ||
Though (api) the differentiated manifestation (ābhāsa-bhedaḥ) all around (sarvatra) is (bhavet) the multitude of temporal successions (kāla-krama-ākaraḥ) as ‘broken continuity of Light’ (vicchinna-bhāsaḥ) to the perceivers (mātuḥ) of śūnya or void, etc. (śūnyādeḥ), but never (no…sakṛt) to the Shining One --i.e. to the Lord Who is the Supreme Perceiver-- (bhātasya). || 2 |1 |6 ||
देशक्रमो ’पि भावेषु भाति मातुर्मितात्मनः ।
स्वात्मेव स्वात्मना पूर्णा भावा भान्त्यमितस्य तु ॥२।१।७॥
Deśakramo ’pi bhāveṣu bhāti māturmitātmanaḥ |
Svātmeva svātmanā pūrṇā bhāvā bhāntyamitasya tu || 2 |1 |7 ||
Though (api) spatial succession (deśa-kramaḥ) of things (bhāveṣu) appears (bhāti) for the limited perceiver (mita-ātmanaḥ…mātuḥ), but (tu) for the unlimited perceiver (amitasya), things (bhāvāḥ) shine (bhānti) filled (pūrṇāḥ) with his own Self (svātmanā), like (iva) his own Self (svātmā). || 2 |1 |7 ||
किं तु निर्माणशक्तिः सापि एवं विदुष ईशितुः ।
तथा विज्ञातृविज्ञेयभेदो यदवभास्यते ॥२।१।८॥
Kiṃ tu nirmāṇaśaktiḥ sāpi evaṃ viduṣa īśituḥ |
Tathā vijñātṛvijñeyabhedo yadavabhāsyate || 2 |1 |8 ||
Though (kim…tu…tathā), the (sā…api) Creative Power (nirmāṇa-śaktiḥ) of the Lord (īśituḥ) is the manifestation (yat…avabhāsyate) of the duality between the subject and the object --lit. the knower and the known-- (vijñātṛ-vijñeya-bhedaḥ), because He knows this (evam…viduṣa). || 2 |1 |8 ||
Section II.
Oneness and differentiation
क्रियासंबन्धसामान्यद्रव्यदिक्कालबुद्धयः ।
सत्याः स्थैर्योपयोगाभ्यामेकानेकाश्रया मताः ॥२।२।१॥
Kriyāsaṃbandhasāmānyadravyadikkālabuddhayaḥ |
Satyāḥ sthairyopayogābhyāmekānekāśrayā matāḥ || 2 |2 |1 ||
The impressions or notions about action, connection, universality, object, space and Time (kriyā-sambandha-sāmānya-dravya-dik-kāla-buddhayaḥ) (, which) foster both oneness and multiplicity (eka-aneka-āśrayāḥ), are considered (matāḥ) to be real (satyāḥ), because of (their) permanence and (practical) employment (sthairya-upayogābhyām). || 2 |2 |1 ||
तत्रैकमान्तरं तत्त्वं तदेवेन्द्रियवेद्यताम् ।
संप्राप्यानेकतां याति देशकालस्वभावतः ॥२।२।२॥
Tatraikamāntaraṃ tattvaṃ tadevendriyavedyatām |
Saṃprāpyānekatāṃ yāti deśakālasvabhāvataḥ || 2 |2 |2 ||
There (tatra), a single (ekam) internal (āntaram) reality exists (tattvam). When (tat…eva) it becomes (yāti) the objects of the senses (indriya-vedyatām), it (appears) as manifold (samprāpya-anekatām), according to the very nature of space and Time (deśa-kāla-svabhāvataḥ). || 2 |2 |2 ||
तद्द्वयालम्बना एता मनो ’नुव्यवसायि सत् ।
करोति मातृव्यापारमयीः कर्मादिकल्पनाः ॥२।२।३॥
Taddvayālambanā etā mano ’nuvyavasāyi sat |
Karoti mātṛvyāpāramayīḥ karmādikalpanāḥ || 2 |2 |3 ||
The mind (manaḥ), (when) determinates (anuvya-vasāyi…sat), creates (karoti) ideas like ‘actions’, etc. (karma-ādi-kalpanāḥ) (, which are) composed of the operations of the perceiver (mātṛ-vyāpāra-mayīḥ) (, and) rest on this duality (of oneness and multiplicity) (etāḥ…tat-dvaya-ālambanāḥ). || 2 |2 |3 ||
स्वात्मनिष्ठा विविक्ताभा भावा एकप्रमातरि ।
अन्योन्यान्वयरूपैक्ययुजः संबन्धधीपदम् ॥२।२।४॥
Svātmaniṣṭhā viviktābhā bhāvā ekapramātari |
Anyonyānvayarūpaikyayujaḥ saṃbandhadhīpadam || 2 |2 |4 ||
(Those) realities (bhāvāḥ) that are self-dependent (svātmā-niṣṭhāḥ) (, but) shine as separated (viviktā-bhāḥ) in the solitary perceiver (eka-pramātari), are furnished with unity in the sense of mutual connection (with their perceiver) (anyonya-anvaya-rūpa-aikya-yujaḥ). (This is) the nature of the notion of ‘connection’ (between things) (sambandha-dhī-padam). || 2 |2 |4 ||
जातिद्रव्यावभासानां बहिरप्येकरूपताम् ।
व्यक्त्येकदेशभेदं चाप्यालम्बन्ते विकल्पनाः ॥२।२।५॥
Jātidravyāvabhāsānāṃ bahirapyekarūpatām |
Vyaktyekadeśabhedaṃ cāpyālambante vikalpanāḥ || 2 |2 |5 ||
The ideas (vikalpanāḥ) of the manifestations of ‘individuality’ and ‘universality’ (jāti-dravya-avabhāsānām), though (api) (appear) externally (bahiḥ), rest (ālambante) on Oneness (eka-rūpatām), but (ca) also (api) on the differentiation of the parts of visible appearances (vyakti-eka-deśa-bhedam). || 2 |2 |5 ||
क्रियाविमर्शविषयः कारकाणां समन्वयः ।
अवध्यवधिमद्भावान्वयालम्बा दिगादिधीः ॥२।२।६॥
Kriyāvimarśaviṣayaḥ kārakāṇāṃ samanvayaḥ |
Avadhyavadhimadbhāvānvayālambā digādidhīḥ || 2 |2 |6 ||
The connection (samanvayaḥ) between actions (kārakāṇām) is based on awareness of actions (kriyā-vimarśa-viṣayaḥ). The ideas of space, etc. (diś-ādi-dhīḥ) rest on the succession of the ‘limit’ and (what it) ‘limits’ --i.e. perception and its object-- (avadhi-avadhimat-bhāva-anvaya-ālambāḥ). || 2 |2 |6 ||
एवमेवार्थसिद्धिः स्यान्मातुरर्थक्रियार्थिनः ।
भेदाभेदवतार्थेन तेन न भ्रान्तिरीदृशी ॥२।२।७॥
Evamevārthasiddhiḥ syānmāturarthakriyārthinaḥ |
Bhedābhedavatārthena tena na bhrāntirīdṛśī || 2 |2 |7 ||
Hence (evam…eva), the perception of an object (artha-siddhiḥ) in the case of a perceiver (mātuḥ) (who is) longing to produce an object (artha-kriya-arthinaḥ) actually (syāt) (takes place) by means of an object (that is) differentiated (, but also) non-differentiated (bheda-abhedavat-ārthena). Therefore (tena), this (īdṛśī) is not (na) an error in perception (bhrāntiḥ). || 2 |2 |7 ||
Section III.
Epistemology
इदमेतादृगिति एवं यद्वशाद्व्यवतिष्ठते ।
वस्तु प्रमाणं तत्सो ’पि स्वाभासो ’भिनवोदयः ॥२।३।१॥
सो ’न्तस्तथा विमर्शात्मा देशकालाद्यभेदिनि ।
एकाभिधानविषये मितिर्वस्तुन्यबाधिता ॥२।३।२॥
Idametādṛgiti evaṃ yadvaśādvyavatiṣṭhate |
Vastu pramāṇaṃ tatso ’pi svābhāso ’bhinavodayaḥ || 2 |3 |1 ||
So ’ntastathā vimarśātmā deśakālādyabhedini |
Ekābhidhānaviṣaye mitirvastunyabādhitā || 2 |3 |2 ||
The power through which (yat-vaśāt) such (etādṛś) an object (of cognition) (idam) is (iti) truly (evam) established (vyavatiṣṭhate) is the (tat) reality (vastu) (called) ‘pramāṇa’ or ‘perception’ (pramāṇam), though (api) it (saḥ) is an always new emergence (abhi-nava-udayaḥ) of the Perceiver (svābhāsaḥ). || 2 |3 |1 ||
Therefore (tathā), it (saḥ) is an internal (antaḥ) awareness (vimarśa-ātmā) of (that reality which) is not divided by space, time, etc. (deśa-kāla-ādi-abhedini…vastuni), (and which) is an object (that has) only one name (eka-abhidhāna-viṣaye): ‘knowledge’ (mitiḥ) (, which is) unobstructed (abādhitā). || 2 |3 |2 ||
यथारुचि यथार्थित्वं यथाव्युत्पत्ति भिद्यते ।
आभासो ’प्यर्थ एकस्मिन्ननुसंधानसाधिते ॥२।३।३॥
Yathāruci yathārthitvaṃ yathāvyutpatti bhidyate |
Ābhāso ’pyartha ekasminnanusaṃdhānasādhite || 2 |3 |3 ||
An object (arthaḥ) (appears) as a manifestation (ābhāsaḥ) divided (bhidyate) according to its purpose (yathāruci), liking (of the perceiving subject, or) (yathārthitvam) application (yathāvyutpatti), though (api) (it is a single reality) in the (power of) solitary (ekasmin) unification (anusaṃdhāna-sādhite). || 2 |3 |3 ||
दीर्घवृत्तोर्ध्वपुरुषधूमचान्दनतादिभिः ।
यथावभासा विभिद्यन्ते देशकालाविभेदिनः ॥२।३।४॥
तथैव सद्घटद्रव्यकाञ्चनोज्ज्वलतादयः ।
आभासभेदा भिन्नार्थकारिणस्ते पदं ध्वनेः ॥२।३।५॥
Dīrghavṛttordhvapuruṣadhūmacāndanatādibhiḥ |
Yathāvabhāsā vibhidyante deśakālāvibhedinaḥ || 2 |3 |4 ||
Tathaiva sadghaṭadravyakāñcanojjvalatādayaḥ |
Ābhāsabhedā bhinnārthakāriṇaste padaṃ dhvaneḥ || 2 |3 |5 ||
Just as (yathā) manifestations (avabhāsāḥ) are divided (vibhidyante) (into forms like:) ‘long’, ‘rounded’, ‘tall’, ‘man’, ‘smoke’, ‘sandalwood’, etc. (dīrgha-vṛtta-urdhva-puruṣa-dhūma-cāndana-tā-ādibhiḥ) without being divided by space and Time (deśa-kāla-avibhedinaḥ); in the same way (tathā…iva), the differences between manifestations (ābhāsa-bhedāḥ) like ‘truth’, ‘pot’, ‘individual’, ‘made of gold’, ‘shining’, etc. (sat-ghaṭa-dravya-kāñcana-ujjvalatā-ādayaḥ) are the producers of different objects (bhinna-artha-kāriṇaḥ). They are (te) the objects (padam) of word (dhvaneḥ). || 2 |3 |4-5 ||
आभासभेदाद्वस्तूनां नियतार्थक्रिया पुनः ।
सामानाधिकरण्येन प्रतिभासादभेदिनाम् ॥२।३।६॥
Ābhāsabhedādvastūnāṃ niyatārthakriyā punaḥ |
Sāmānādhikaraṇyena pratibhāsādabhedinām || 2 |3 |6 ||
Due to the differencies in their manifestations (ābhāsa-bhedāt), things (vastūnām) have an efficiency suitable to their purpose (niyata-artha-kriyā), but (punaḥ) it manifests (pratibhāsāt) without difference (abhedinām), as the vessel of sameness (sāmāna-adhikaraṇyena). || 2 |3 |6 ||
पृथग्दीपप्रकाशानां स्रोतसां सागरे यथा ।
अविरूद्धावभासानामेककार्या तथैक्यधीः ॥२।३।७॥
Pṛthagdīpaprakāśānāṃ srotasāṃ sāgare yathā |
Avirūddhāvabhāsānāmekakāryā tathaikyadhīḥ || 2 |3 |7 ||
Just as (yathā…tathā) in the case of the scattered light of a lamp (pṛthak-dīpa-prakāśānām), (or) in the case of the currents (srotasām) of the ocean (sāgare), unobstructed manifestations (avirūddha-avabhāsānām) are considered to be one (aikya-dhīḥ), (because) produced as one (eka-kāryā). || 2 |3 |7 ||
तत्राविशिष्टे वह्न्यादौ कार्यकारणतीक्ष्णता ।
तत्तच्छब्दार्थताद्यात्मा प्रमाणादेकतो मतः ॥२।३।८॥
Tatrāviśiṣṭe vahnyādau kāryakāraṇatīkṣṇatā |
Tattacchabdārthatādyātmā pramāṇādekato mataḥ || 2 |3 |8 ||
Then (tatra), in the case of the non-different (āviśiṣṭe) fire, etc. (vahni-ādau), (its attributes like) cause, effect or heat (kārya-kāraṇa-tīkṣṇatā) are denoted by this or that word (tat-tat-śabda-artha-tādyātmā) through a single (ekataḥ) means of perception (pramāṇāt…mataḥ). || 2 |3 |8 ||
सा तु देशादिकाध्यक्षान्तरभिन्ने स्वलक्षणे ।
तात्कालिकी प्रवृत्तिः स्यादर्थिनो ’प्यनुमानतः ॥२।३।९॥
Sā tu deśādikādhyakṣāntarabhinne svalakṣaṇe |
Tātkālikī pravṛttiḥ syādarthino ’pyanumānataḥ || 2 |3 |9 ||
But (tu) that (sā) activity (of perception is different from this which takes place) (pravṛttiḥ) in the moment (tāt-kālikī) of an undivided (svalakṣaṇe), but internally divided experiences like space, etc. (deśa-ādika-adhi-akṣa-antara-bhinne), and (api) (it) is (also different in the case of an) (syāt) investigator (arthinaḥ) because of (his act of) inference (anumānataḥ). || 2 |3 |9 ||
दूरान्तिकतयार्थानां परोक्षाध्यक्षतात्मना ।
बाह्यान्तरतया दोषैर्व्यञ्जकस्यान्यथापि वा ॥२।३।१०॥
भिन्नावभासच्छायानामपि मुख्यावभासतः ।
एकप्रत्यवमर्शाख्यादेकत्वमनिवारितम् ॥२।३।११॥
Dūrāntikatayārthānāṃ parokṣādhyakṣatātmanā |
Bāhyāntaratayā doṣairvyañjakasyānyathāpi vā || 2 |3 |10 ||
Bhinnāvabhāsacchāyānāmapi mukhyāvabhāsataḥ |
Ekapratyavamarśākhyādekatvamanivāritam || 2 |3 |11 ||
Though (api) the reflections or forms of the objects of manifestation (arthānām…bhinna-avabhāsa-cchāyānām) are different by means of being ‘far’ or ‘near’ (dūra-antikatayā), ‘invisible’ or ‘perceptible’ (parokṣa-adhi-akṣatā-ātmanā), ‘internal’ or ‘external’ (bāhi-antaratayā), or (vā) ‘being an error (doṣaiḥ) because it is to be indicated (vyañjakasya) by other things (anyathā…api)’, (but) due to (their) main manifestation (mukhya-avabhāsataḥ) that is called ‘a Single Awareness (of their Perceiver)’ (eka-prati-avamarśa-ākhyāt), (they are only) one (eka-tvam) (and) unobstructed (anivāritam). || 2 |3 |10-11 ||
अर्थक्रियापि सहजा नार्थानामीश्वरेच्छया ।
नियता सा हि तेनास्य नाक्रियातो ’न्यता भवेत् ॥२।३।१२॥
Arthakriyāpi sahajā nārthānāmīśvarecchayā |
Niyatā sā hi tenāsya nākriyāto ’nyatā bhavet || 2 |3 |12 ||
Though (api) ‘creative power’ (artha-kriyā) of objects (arthānām) is not (na) natural --i.e. objects have no creative power, because they cannot create-- (sahajā). It (sā…hi) is established (niyatā) by the Will of the Lord (īśvara-icchayā). Its --i.e. an object’s-- (asya…tena) difference (anyatā) does not (na) take place (bhavet), (just) because (it has) no creative power (akriyātaḥ). || 2 |3 |12 ||
रजतैक्यविमर्शे ’पि शुक्तौ न रजतस्थितिः ।
उपाधिदेशासंवादाद्द्विचन्देर् ’पि नभो ’न्यथा ॥२।३।१३॥
Rajataikyavimarśe ’pi śuktau na rajatasthitiḥ |
Upādhideśāsaṃvādāddvicander ’pi nabho ’nyathā || 2 |3 |13 ||
Even (api) when there is awareness of the solitary nature of ‘silver’ (rajata-aikya-vimarśe), the establishment of ‘silver’ (rajata-sthitiḥ) does not take place (na) in nacre --i.e. in mother-of-pearl-- (śuktau) due to the place (of their perception which is important in their) discriminative appellation (upādhi-deśā-samvādāt). Even (api) in the case of two moons (dvi-candeḥ), the atmosphere (nabhaḥ) (looks) different (anyathā). || 2 |3 |13 ||
गुणैः शब्दादिभिर्भेदो जात्यादिभिरभिन्नता ।
भावानामित्थमेकत्र प्रमातर्युपपद्यते ॥२।३।१४॥
Guṇaiḥ śabdādibhirbhedo jātyādibhirabhinnatā |
Bhāvānāmitthamekatra pramātaryupapadyate || 2 |3 |14 ||
Thus (ittham), the differentiation (bhedaḥ) of things (bhāvānām) by means of their qualities (guṇaiḥ) like words, etc. (śabda-ādibhiḥ), and (their) non-differentiation (abhinnatā) due to (their) universal form, etc. (jāti-ādibhiḥ) attains (upapadyate) oneness (ekatra) in (their) perceiver (pramātari). || 2 |3 |14 ||
विश्ववैचित्र्यचित्रस्य समभित्तितलोपमे ।
विरुद्धाभावसंस्पर्शे परमार्थसतीश्वरे ॥२।३।१५॥
प्रमातरि पुराणे तु सर्वदाभातविग्रहे ।
किं प्रमाणं नवाभासः सर्वप्रमितिभागिनि ॥२।३।१६॥
Viśvavaicitryacitrasya samabhittitalopame |
Viruddhābhāvasaṃsparśe paramārthasatīśvare || 2 |3 |15 ||
Pramātari purāṇe tu sarvadābhātavigrahe |
Kiṃ pramāṇaṃ navābhāsaḥ sarvapramitibhāgini || 2 |3 |16 ||
What (kim) pramāṇa or (activity of) cognition (pramāṇam) (that is) a new manifestation (nava-ābhāsaḥ) (can do anything) with the originally existing --lit. ancient-- (purāṇe…tu) Perceiving Subject (pramātari) (Who is) always (sarvadā) the embodiment of ‘shining’ --i.e. always exists-- (ābhāta-vigrahe) (, and, being) responsible for the perception of everything (sarva-pramiti-bhāgini), is the Lord (Who) Exists as the Absolute (parama-artha-satī-īśvare), (and also) the supreme smooth canvas (sama-bhitti-tala-upame) of the multiplicity of manifestation of the universe (viśva-vaicitrya-citrasya), (moreover, is) the close contact with the destruction of (the idea) of non-existence (viruddha-abhāva-saṃsparśe)? || 2 |3 |15-16 ||
अप्रवर्तितपूर्वो ’त्र केवलं मूधतावशात् ।
शक्तिप्रकाशेनेशादिव्यवहारः प्रवर्त्यते ॥२।३।१७॥
Apravartitapūrvo ’tra kevalaṃ mūdhatāvaśāt |
Śaktiprakāśeneśādivyavahāraḥ pravartyate || 2 |3 |17 ||
Therefore (atra), (it is) only (kevalam) the usage of (words like) ‘īśa’ or ‘Lord’, etc. (īśa-ādi-vyavahāraḥ) (, which) previously was not established (apravartita-pūrvaḥ) due to the influence of confusion (mūdhatā-vaśāt), takes place (pravartyate) by means of shedding light on (the Lord’s) Powers (śakti-prakāśena). || 2 |3 |17 ||
Section IV.
Causality
एष चानन्तशक्तित्वादेवमाभासयत्यमून् ।
भावानिच्छावशादेषा क्रिया निर्मातृतास्य सा ॥२।४।१॥
Eṣa cānantaśaktitvādevamābhāsayatyamūn |
Bhāvānicchāvaśādeṣā kriyā nirmātṛtāsya sā || 2 |4 |1 ||
And (ca) therefore (evam), He (eṣa) manifests (ābhāsayati) those (amūn) objects (bhāvān) because (His) Power is Infinite (ananta-śakti-tvāt). This (eṣā) is (sā) His (asya) Kriyā or Activity (kriyā), the Condition of the Creator (nirmātṛtā) under the influence of (His) Will --i.e. this is His Kriyāśaktiḥ operated by His Icchāśaktiḥ-- (icchā-vaśāt). || 2 |4 |1 ||
जडस्य तु न सा शक्तिः सत्ता यदसतः सतः ।
कर्तृकर्मत्वतत्त्वैव कार्यकारणता ततः ॥२।४।२॥
Jaḍasya tu na sā śaktiḥ sattā yadasataḥ sataḥ |
Kartṛkarmatvatattvaiva kāryakāraṇatā tataḥ || 2 |4 |2 ||
But (tu) a lifeless (jaḍasya) thing does not (na) own the (sā) Power (śaktiḥ) of Existence (sattā) due to the non-reality of (yat-asataḥ) that which is real (sataḥ); hence (tataḥ), the condition of cause and effect (kārya-kāraṇatā) is merely the reality of the doer and the deed or object of the doer’s action (kartṛ-karmatva-tattva…eva). || 2 |4 |2 ||
यदसत्तदसद्युक्ता नासतः सत्स्वरूपता ।
सतो ’पि न पुनः सत्तालाभेनार्थो ’थ चोच्यते ॥२।४।३॥
कार्यकारणता लोके सान्तर्विपरिवर्तिनः ।
उभयेन्द्रियवेद्यत्वं तस्य कस्यापि शक्तितः ॥२।४।४॥
Yadasattadasadyuktā nāsataḥ satsvarūpatā |
Sato ’pi na punaḥ sattālābhenārtho ’tha cocyate || 2 |4 |3 ||
Kāryakāraṇatā loke sāntarviparivartinaḥ |
Ubhayendriyavedyatvaṃ tasya kasyāpi śaktitaḥ || 2 |4 |4 ||
That (tat) which (yat) is asat or non-existent (asat) is non-existent (asat). Reasoning (yuktā) about non-existence (asataḥ) does not (lead) (na) to its existence (sat-svarūpatā). But (api), as it is said (atha…ca…ucyate), not even (na…punaḥ) the obtainment of the state of existence (sattā-lābhena) of (that which) exists (sataḥ) is proper (arthaḥ). The (sā) nature of cause and effect (kārya-kāraṇatā) of (that which) is internally existing (antar-viparivartinaḥ) is the condition of the knowable for both (group of internal and external) senses (ubhaya-indriya-vedya-tvam) in the world (loke) due to the Power (śaktitaḥ) of the (tasya) indescribable Being (kasya…api). || 2 |4 |3-4 ||
एवमेका क्रिया सैषा सक्रमान्तर्बहिःस्थितिः ।
एकस्यैवोभयाकारसहिष्णोरुपपादिता ॥२।४।५॥
Evamekā kriyā saiṣā sakramāntarbahiḥsthitiḥ |
Ekasyaivobhayākārasahiṣṇorupapāditā || 2 |4 |5 ||
This way (evam), it (sā) is this (eṣā) Kriyā (kriyā) (that is) the maintenance of the successive (nature) of internal and external (sakrama-antar-bahiḥ-sthitiḥ). (It) belongs only to that Being (ekasya…eva) (Who is) able to manifest both (ubhaya-akāra-sahiṣṇoḥ), (consequently Kriyā) is presented as ‘One’ --i.e. Kriyā is the undifferentiated Power of the Self-- (ekā…upapāditā). || 2 |4 |5 ||
बहिस्तस्यैव तत्कार्यं यदन्तर्यदपेक्षया ।
प्रमात्रपेक्षया चोक्ता द्वयी बाह्यान्तरस्थितिः ॥२।४।६॥
Bahistasyaiva tatkāryaṃ yadantaryadapekṣayā |
Pramātrapekṣayā coktā dvayī bāhyāntarasthitiḥ || 2 |4 |6 ||
That (tat) object (kāryam), which (yat) is internal (antaḥ), but then (tasya…eva) becomes external (bahiḥ), is dependent on that (on its first internal aspect) (yat-apekṣayā). And (ca) it is said (uktā) to be (that) duality (dvayī) of internal and external manifestation (bāhi-āntara-sthitiḥ) (which) is dependent on (their) perceiving Subject (pramātṛ-apekṣayā). || 2 |4 |6 ||
मातैव कारणं तेन स चाभासद्वयस्थितौ ।
कार्यस्य स्थित एवैकस्तदेकस्य क्रियोदिता ॥२।४।७॥
Mātaiva kāraṇaṃ tena sa cābhāsadvayasthitau |
Kāryasya sthita evaikastadekasya kriyoditā || 2 |4 |7 ||
Only (eva) the Perceiver (mātā) is the cause (kāraṇam). And (ca) by that (tena), only (eva…ekaḥ) He (saḥ) remains (sthitaḥ) in the twofold manifestation of objects (ābhāsa-dvaya-sthitau…kāryasya); (therefore,) Kriyā (kriyā) rises (uditā) in that Solitary Being (tat-ekasya). || 2 |4 |7 ||
अत एवाङ्कुरे ’पीष्टो निमित्तं परमेश्वरः ।
तदन्यस्यापि बीजादेर्हेतुता नोपपद्यते ॥२।४।८॥
Ata evāṅkure ’pīṣṭo nimittaṃ parameśvaraḥ |
Tadanyasyāpi bījāderhetutā nopapadyate || 2 |4 |8 ||
Thus (ataḥ…eva), the Supreme Lord (parama-īśvaraḥ) is the cause (nimittam) which stands (apīṣṭaḥ) in the sprout (aṅkure). Though something that is different from that (tat-anyasya…api), being a seed, etc. (bīja-ādeḥ) cannot be (na) considered (upapadyate) as a cause (hetutā). || 2 |4 |8 ||
तथा हि कुम्भकारो’ सावैश्वर्यैव व्यवस्थया ।
तत्तन्मृदादिसंस्कारक्रमेण जनयेद्घटम् ॥२।४।९॥
Tathā hi kumbhakāro’ sāvaiśvaryaiva vyavasthayā |
Tattanmṛdādisaṃskārakrameṇa janayedghaṭam || 2 |4 |9 ||
So (tathā…hi), a (asau) potter (kumbha-kāraḥ) creates (janayet) a teapot (ghaṭam) by means of the usage of a successive workflow on the clay etc. (tat-tat-mṛda-ādi-samskāra-krameṇa), strictly according to the rules settled by the Freedom (of the Lord) (aiśvaryā…eva…vyavasthayā). || 2 |4 |9 ||
योगिनामपि मृद्बीजे विनैवेच्छावशेन तत् ।
घटादि जायते तत्तत्स्थिरस्वार्थक्रियाकरम् ॥२।४।१०॥
Yogināmapi mṛdbīje vinaivecchāvaśena tat |
Ghaṭādi jāyate tattatsthirasvārthakriyākaram || 2 |4 |10 ||
Even in the case of yogin-s (yoginām…api), without (vina…eva) clay, seed, etc. (mṛd-bīje), out of the Will Power (of the yogin) (icchā-vaśena), objects (like) teapot, etc. (tat…ghaṭa-ādi) (, are) effectively created suitibly to their own purpose (tat-tat-sthira-sva-artha-kriyā-karam…jāyate). || 2 |4 |10 ||
योगिनिर्माणताभावे प्रमाणान्तरनिश्चिते ।
कार्यं हेतुः स्वभावो वात एवोत्पत्तिमूलजः ॥२।४।११॥
Yoginirmāṇatābhāve pramāṇāntaraniścite |
Kāryaṃ hetuḥ svabhāvo vāta evotpattimūlajaḥ || 2 |4 |11 ||
Only because of this (ataḥ…eva), an object (kāryam) or (vā) an essential nature (svabhāvaḥ) (that) is born from the root of (its) production (utpatti-mūla-jaḥ), (can be) a cause (hetuḥ) when there is certainty of another cognition (pramāṇa-antara-niścite) (that is) not the creation of a yogin (yogi-nirmāṇatā-abhāve). || 2 |4 |11 ||
भूयस्तत्तत्प्रमात्रेकवह्न्याभासोदितो भवेत् ।
परोक्षादप्यधिपतेर्धूमाभासादि नूतनम् ॥२।४।१२॥
कार्यमव्यभिचार्यस्य लिङ्गमन्यप्रमातृगात् ।
तदाभासस्तदाभासादेव त्वधिपतेः परः ॥२।४।१३॥
Bhūyastattatpramātrekavahnyābhāsodito bhavet |
Parokṣādapyadhipaterdhūmābhāsādi nūtanam || 2 |4 |12 ||
Kāryamavyabhicāryasya liṅgamanyapramātṛgāt |
Tadābhāsastadābhāsādeva tvadhipateḥ paraḥ || 2 |4 |13 ||
A new (nūtanam) manifestation like smoke, etc., (dhūma-ābhāsa-ādi) rises from the manifestation of a single fire (which) exists for many subjects (bhūyaḥ-tat-tat-pramātṛ-eka-vahni-ābhāsa-uditaḥ…bhavet), though (api) invisible (parokṣāt) for the determinating one (adhi-pateḥ). A permanent (avyabhicāri) effect (kāryam) is the sign (liṅgam) of this (asya). But its --i.e. of smoke-- manifestation (tat-ābhāsaḥ) (, which) is different (paraḥ) from the determinating one (adhi-pateḥ), pervades the perception of others (anya-pramātṛ-gāt) (, so it takes place) only (eva) from that manifestation (tat-ābhāsāt). || 2 |4 |12-13 ||
अस्मिन्सतीदम् अस्तीति कार्यकारणतापि या ।
साप्यपेक्षाविहीनानां जदानां नोपपद्यते ॥२।४।१४॥
Asminsatīdam astīti kāryakāraṇatāpi yā |
Sāpyapekṣāvihīnānāṃ jadānāṃ nopapadyate || 2 |4 |14 ||
Though cause and effect (kārya-kāraṇatā…api…yā) like (iti) “this is here, so this (other) is produced (from it)” (asmin…sati…idam…asti) is (sā…api) not (na) attained (upapadyate) in the case of lifeless (entities which) (jadānām) are devoid of dependency (on another object) --i.e. an object is dependent on another object, only on its perceiving subject-- (apekṣā-vihīnānām). || 2 |4 |14 ||
न हि स्वात्मैकनिष्ठानामनुसन्धानवर्जिनाम् ।
सदसत्तापदे ’पि एष सप्तम्यर्थः प्रकल्प्यते ॥२।४।१५॥
Na hi svātmaikaniṣṭhānāmanusandhānavarjinām |
Sadasattāpade ’pi eṣa saptamyarthaḥ prakalpyate || 2 |4 |15 ||
In the case of those (entities which) rest only on their own Self (svātmā-eka-niṣṭhānām) (and are) devoid of investigation --i.e. cause and effect-- (anusandhāna-varjinām), whether (api) it be existing or non-existing (sat-asat-tā-pade), the meaning of the seventh case --i.e. locative case-- (saptami-arthaḥ…eṣa) is not (na…hi) suitable (prakalpyate). || 2 |4 |15 ||
अत एव विभक्त्यर्थः प्रमात्रेकसमाश्रयः ।
क्रियाकारकभावाख्यो युक्तो भावसमन्वयः ॥२।४।१६॥
Ata eva vibhaktyarthaḥ pramātrekasamāśrayaḥ |
Kriyākārakabhāvākhyo yukto bhāvasamanvayaḥ || 2 |4 |16 ||
Therefore (ataḥ…eva), the meanings of case endings (vibhakti-arthaḥ) depend only on the perceiving subject (pramātṛ-eka-samāśrayaḥ), (and) this is called the relation between kriyā and kāraka or the action and its doer (kriyā-kāraka-bhāva-ākhyaḥ) (that is) the connection (yuktaḥ) or succession between objects (bhāva-samanvayaḥ). || 2 |4 |16 ||
परस्परस्वभावत्वे कार्यकारणयोरपि ।
एकत्वमेव भेदे हि नैवान्योन्यस्वरूपता ॥२।४।१७॥
Parasparasvabhāvatve kāryakāraṇayorapi |
Ekatvameva bhede hi naivānyonyasvarūpatā || 2 |4 |17 ||
In the Essential Nature of ‘mutual dependency’ (paraspara-svabhāvatve) even (api) in the case of ‘cause and effect’ (kārya-kāraṇayoḥ), only (eva) Oneness (ekatvam) is (attained) in (their) duality (bhede…hi), (and) not at all (na…eva) (their) mutual dependency on each other (anyonya-svarūpatā). || 2 |4 |17 ||
एकात्मनो विभेदश्च क्रिया कालक्रमानुगा ।
हेतोः स्यात्कर्तृतैवैवं तथा परिणमत्तया ॥२।४।१८॥
Ekātmano vibhedaśca kriyā kālakramānugā |
Hetoḥ syātkartṛtaivaivaṃ tathā pariṇamattayā || 2 |4 |18 ||
And (ca) the difference (vibhedaḥ) in a solitary entity (eka-ātmanaḥ) is that activity (kriyā) (which) follows the succession of Time (kāla-krama-ānugā). Therefore (tathā), only (eva) the creator (kartṛtā) of a cause (hetoḥ) is actually (investigated) (syāt) this way (evam), (when it) becomes modified (in different ways) (pariṇamattayā). || 2 |4 |18 ||
न च युक्तं जडस्यैवं भेदाभेदविरोधतः ।
आभासभेदादेकत्र चिदात्मनि तु युज्यते ॥२।४।१९॥
Na ca yuktaṃ jaḍasyaivaṃ bhedābhedavirodhataḥ |
Ābhāsabhedādekatra cidātmani tu yujyate || 2 |4 |19 ||
And (this) (ca) is not (na) connected (yuktam) with a lifeless (entity) (jaḍasya) this way (evam), because of the opposition between duality and non-duality (bheda-abheda-virodhataḥ) (that is) manifoldness of manifestation (ābhāsa-bhedāt). (It is) connected (yujyate) only with a Solitary (ekatra) (Entity Which has) Consciousness as Its Essence (ekatra…cit-ātmani…tu). || 2 |4 |19 ||
वास्तवे ’पि चिदेकत्वे न स्यादाभासभिन्नयोः ।
चिकीर्षालक्षणैकत्वपरामर्शं विना क्रिया ॥२।४।२०॥
Vāstave ’pi cidekatve na syādābhāsabhinnayoḥ |
Cikīrṣālakṣaṇaikatvaparāmarśaṃ vinā kriyā || 2 |4 |20 ||
Actually (syāt), there is no (na) activity (kriyā) of differentiation and manifestation (ābhāsa-bhinnayoḥ) without (vinā) the existence of Oneness or of a Solitary Being (that is) characterized by ‘desire to do’ (cikīrṣā-lakṣaṇa-eka-tva-parāmarśam), (not) even (api) in the Oneness of Consciousness (cit-ekatve) (Which is) though Real (vāstave…api). || 2 |4 |20 ||
इत्थं तथा घटपटाद्याभासजगदात्मना ।
तिष्ठासोरेवमिच्छैव हेतुता कर्तृता क्रिया ॥२।४।२१॥
Itthaṃ tathā ghaṭapaṭādyābhāsajagadātmanā |
Tiṣṭhāsorevamicchaiva hetutā kartṛtā kriyā || 2 |4 |21 ||
This way (ittham…tathā), causality (hetutā), agency (of a doer) (kartṛtā), activity (kriyā) are only Icchā or the Will (of the Supreme Lord, Who) (icchā…eva) wants to rest (tiṣṭhāsoḥ…evam) in the nature of the universe (which) consists of the manifestation of ‘pot’, ‘garment’, etc. (ghaṭa-paṭa-ādi-ābhāsa-jagat-ātmanā). || 2 |4 |21 ||
Tritīyagranthaḥ
Āgamādhikāraḥ
Section I.
Tattva-s of Śaivism
एवमन्तर्बहिर्वृत्तिः क्रिया कालक्रमानुगा ।
मातुरेव तदन्योन्यावियुक्ते ज्ञानकर्मणी ॥३।१।१॥
Evamantarbahirvṛttiḥ kriyā kālakramānugā |
Mātureva tadanyonyāviyukte jñānakarmaṇī || 3 |1 |1 ||
This way (evam), internal and external activities (antaḥ-bahiḥ-vṛttiḥ) (, which) follow the succession of Time (kāla-krama-ānugā), are Kriyā (kriyā). Being mutually undivided (tat-anyonya-aviyukte), ‘Jñāna’ and ‘Kriyā’ or ‘Knowledge’ and ‘Activity’ (jñāna-karmaṇī) belong only (eva) to the Perceiving Subject (mātuḥ). || 3 |1 |1 ||
किं त्वान्तरदशोद्रेकात्सादाख्यं तत्त्वमादितः ।
बहिर्भावपरत्वे तु परतः पारमेश्वरम् ॥३।१।२॥
Kiṃ tvāntaradaśodrekātsādākhyaṃ tattvamāditaḥ |
Bahirbhāvaparatve tu parataḥ pārameśvaram || 3 |1 |2 ||
However (kim…tu), due to the aboundance of the internal condition (antara-daśa-udrekāt), the first (āditaḥ) tattva or principle (of manifestation) (tattvam) is (called) Sādākhya --i.e. Sadāśiva-- (sādākhyam), then (parataḥ…tu) due to the rising condition of the external (bahiḥ-bhāva-paratve), the Īśvara (principle takes place) (pārama-īśvaram). || 3 |1 |2 ||
ईश्वरो बहिरुन्मेषो निमेषो ’न्तः सदाशिवः ।
सामानाधिकरण्यं च सद्विद्याहमिदम्धियोः ॥३।१।३॥
Īśvaro bahirunmeṣo nimeṣo ’ntaḥ sadāśivaḥ |
Sāmānādhikaraṇyaṃ ca sadvidyāhamidamdhiyoḥ || 3 |1 |3 ||
Īśvara (īśvaraḥ) is the rising of the external (bahiḥ-unmeṣaḥ), Sadāśiva (sadāśivaḥ) is an internal (antaḥ) closing (nimeṣaḥ). And (ca) the Power of the equilibrium (sāmāna-adhi-karaṇyam) of the reflections (called) ‘Aham’ or ‘I’ and ‘idam’ or ‘this’ (aham-idam-dhiyoḥ) is (the principle called) Sadvidyā or Pure Knowledge (sat-vidyā). || 3 |1 |3 ||
इदंभावोपपन्नानां वेद्यभूमिमुपेयुषाम् ।
भावानां बोधसारत्वाद्यथावस्त्ववलोकनात् ॥३।१।४॥
Idaṃbhāvopapannānāṃ vedyabhūmimupeyuṣām |
Bhāvānāṃ bodhasāratvādyathāvastvavalokanāt || 3 |1 |4 ||
On account of the Essence -in the form of Consciousness- (bodha-sāratvāt) of those things (bhāvānām) that attained (upeyuṣām) the plane of knowledge (vedya-bhūmim), (and consequently) shine as idambhāva or ‘thisness’ (idam-bhāva-upapannānām), (this fifth principle is called Sadvidyā) because (in Sadvidyā, there is) perception of (‘idam’ or ‘objects’) (avalokanāt) according to their reality --i.e. according to the perception of their true reality, as being not different from the perceiving subject-- (yathāvastu). || 3 |1 |4 ||
अत्रापरत्वं भावानामनात्मत्वेन भासनात् ।
परताहन्तयाच्छादात्परापरदशा हि सा ॥३।१।५॥
Atrāparatvaṃ bhāvānāmanātmatvena bhāsanāt |
Paratāhantayācchādātparāparadaśā hi sā || 3 |1 |5 ||
There --i.e. in these principles-- (atra) difference (takes place) (aparatvam) because of the appearance (bhāsanāt) of the ‘ātman’-less condition (an-ātmā-tvena) of things --i.e. idam appears as being different from ‘aham’-- (bhāvānām), (but there is also) non-difference --i.e. idam does not appear as being separated from ‘aham’-- (paratā) because of the covering (ācchādāt) of I-ness --i.e. idam is covered by aham-- (ahantayā). (These three principles) are (hi…sā) (therefore) the condition of Parāparā or Supreme - non-supreme (parā-apara-daśā). || 3 |1 |5 ||
भेदधीरेव भावेषु कर्तुर्बोधात्मनो ’पि या ।
मायाशक्त्येव सा विद्येत्यन्ये विद्येश्वरा यथा ॥३।१।६॥
Bhedadhīreva bhāveṣu karturbodhātmano ’pi yā |
Māyāśaktyeva sā vidyetyanye vidyeśvarā yathā || 3 |1 |6 ||
Others (anye) think (iti) that (there is the) idea of difference (bheda-dhīḥ) only (eva) regarding the idam (here in Sadvidyā) (bhāveṣu), but (api) the Perceiver --i.e. aham-- (kartuḥ) is characterized by Consciousness --i.e. aham is pure here-- (bodha-ātmanaḥ). This (difference) is like that (sā) which (yā) is (created) by Māyāśakti (māyā-śaktyā…iva), (and) this vidyā --i.e. Sadvidyā-- (vidyā) is just like (yathā) the (condition) of the Vidyeśvara-s (vidyā-īśvarā). || 3 |1 |6 ||
Notes:
Others think that Sadvidyātattva is the principle of Mahāmāyā, where there is pure aham, but the idam is still different from aham.
तस्यैश्वर्यस्वभावस्य पशुभावे प्रकाशिका ।
विद्याशक्तिः तिरोधानकरी मायाभिधा पुनः ॥३।१।७॥
Tasyaiśvaryasvabhāvasya paśubhāve prakāśikā |
Vidyāśaktiḥ tirodhānakarī māyābhidhā punaḥ || 3 |1 |7 ||
The Vidyāśakti or the Power of Knowledge --i.e. Understanding-- (vidyā-śaktiḥ) is revealed (prakāśikā) in the paśubhāva or limited condition (paśu-bhāve) as its (tasya) Essential Nature in the form of Sovereignty (aiśvarya-svabhāvasya). That which is called ‘Māyā’ (māyābhidhā) is though (punaḥ) covers (this Essential Nature) (tirodhāna-karī). || 3 |1 |7 ||
भेदे त्वेकरसे भाते ’हंतयानात्मनीक्षिते ।
शून्ये बुद्धौ शरीरे वा मायाशक्तिर्विजृम्भते ॥३।१।८॥
Bhede tvekarase bhāte ’haṃtayānātmanīkṣite |
Śūnye buddhau śarīre vā māyāśaktirvijṛmbhate || 3 |1 |8 ||
But (tu) when there is (bhāte) only (ekarase) difference (below Sadvidyā) (bhede) in which the void (of nothingness or the idea of abhāva) --i.e. non-existence-- (śūnye), intellect (buddhau) and (vā) the body (śarīre) - (that are) ‘anātman’ or not the Self- (anātmani) are considered to be (īkṣite) the Self (ahamtayā), Māyāśakti (māyā-śaktiḥ) blossoms (vijṛmbhate). || 3 |1 |8 ||
यश्च प्रमाता शून्यादिः प्रमेये व्यतिरेकिणि ।
माता स मेयः सन्कालादिकपञ्चकवेष्टितः ॥३।१।९॥
Yaśca pramātā śūnyādiḥ prameye vyatirekiṇi |
Mātā sa meyaḥ sankālādikapañcakaveṣṭitaḥ || 3 |1 |9 ||
And (ca) that (saḥ) perceiving subject (pramātā) who (yaḥ) is identified with the void, etc. (śūnyādiḥ) in prameya (prameye) or in the differentiated condition of objects (vyatirekiṇi) is thought to be (mātā) an object (himself) (meyaḥ…san), (because he is) covered by the five coverings like Time, etc. (kāla-ādika-pañcaka-veṣṭitaḥ). || 3 |1 |9 ||
त्रयोविंशतिधा मेयं यत्कार्यकरणात्मकम् ।
तस्याविभागरूप्येकं प्रधानं मूलकारणम् ॥३।१।१०॥
त्रयोदशविधा चात्र बाह्यान्तःकरणावली ।
कार्यवर्गश्च दशधा स्थूलसूक्ष्मत्वभेदतः ॥३।१।११॥
Trayoviṃśatidhā meyaṃ yatkāryakaraṇātmakam |
Tasyāvibhāgarūpyekaṃ pradhānaṃ mūlakāraṇam || 3 |1 |10 ||
Trayodaśavidhā cātra bāhyāntaḥkaraṇāvalī |
Kāryavargaśca daśadhā sthūlasūkṣmatvabhedataḥ || 3 |1 |11 ||
Objectivity (meyam) (appears) in twentythree parts (trayo-vimśati-dhā), which (yat) is characterized by performing activities (kārya-karaṇa-ātmakam). The sole (ekam) undivided aspect (avibhāga-rūpi) of it (tasya) (called) ‘pradhāna’ or ‘prakṛti’ (pradhānam) (that is) the root-cause (of objective realities) (mūla-kāraṇam). And (ca) there (atra), the series of internal and external organs (bāhya-antaḥ-karaṇa-āvalī) counts thirteen --i.e. the two groups of cognitive and performing organs and the group of inner psychic organs composed of intellect, false-I and mind-- (trayo-daśa-vidhā). And (ca) the group of the created --i.e. of elements-- (kārya-vargaḥ), divided into subtle and gross aspects --i.e. tanmātra-s and mahābhūta-s-- (sthūla-sūkṣmatva-bhedataḥ), (counts) ten (daśadhā). || 3 |1 |10-11 ||
Section II.
Classes of beings
तत्रैतन्मातृतामात्रस्थितौ रुद्रो ’धिदैवतम् ।
भिन्नप्रमेयप्रसरे ब्रह्मविष्णू व्यवस्थितौ ॥३।२।१॥
There (tatra), in the mere maintenance of the (limited) perceiver (mātṛtā-mātra-sthitau), the (etat) supreme deity (adhidaivatam) is Rudra, the Destroyer (rudraḥ). In the flow of differentiated objects (bhinna-prameya-prasare), Brahma and Viṣṇu (brahma-viṣṇū) rest (vyavasthitau). || 3 |2 |1 ||
Notes:
Rudra is the deity of saṃhāra. Brahmā is the deity sṛṣṭi, and Viṣṇu is the deity of maintenance.
एष प्रमाता मायान्धः संसारी कर्मबन्धनः ।
विद्याभिज्ञापितैश्वर्यश्चिद्घनो मुक्त उच्यते ॥३।२।२॥
Eṣa pramātā māyāndhaḥ saṃsārī karmabandhanaḥ |
Vidyābhijñāpitaiśvaryaścidghano mukta ucyate || 3 |2 |2 ||
This (eṣa) limited perceiver (pramātā) (which) is bonded by karma or actions (karma-bandhanaḥ), is a saṃsārin (samsārī), (because he is) covered by māyā (also) (māyā-andhaḥ). (He is) said to be (ucyate) ‘liberated’ (muktaḥ) (when he becomes) the Sovereignty known by Vidyā or Knowledge (vidyā-abhi-jñāpita-aiśvaryaḥ), (since he is) composed of Consciousness (cit-ghanaḥ). || 3 |2 |2 ||
स्वाङ्गरूपेषु भावेषु प्रमाता कथ्यते पतिः ।
मायातो भेदिषु क्लेशकर्मादिकलुषः पशुः ॥३।२।३॥
Svāṅgarūpeṣu bhāveṣu pramātā kathyate patiḥ |
Māyāto bhediṣu kleśakarmādikaluṣaḥ paśuḥ || 3 |2 |3 ||
(Who) perceives (pramātā) the elements (bhāveṣu) as being (His) Body (svāṅga-rūpeṣu) is called (kathyate) Pati or the Lord (kathyate). When (the elements appear) as different (from him) (bhediṣu) because of māyā or duality (māyātaḥ), (he) is called paśu or the limited being (paśuḥ), covered by the impurities like karma, etc. (kleśa-karma-ādi-kaluṣaḥ). || 3 |2 |3 ||
स्वातन्त्र्यहानिर्बोधस्य स्वातन्त्र्यस्याप्यबोधता ।
द्विधाणवं मलमिदं स्वस्वरूपापहानितः ॥३।२।४॥
Svātantryahānirbodhasya svātantryasyāpyabodhatā |
Dvidhāṇavaṃ malamidaṃ svasvarūpāpahānitaḥ || 3 |2 |4 ||
When there is dissolution of the Freedom (svātantrya-hāniḥ) of Consciousness (bodhasya), and (also) (api) non-awareness (abodhatā) of Freedom --i.e. when there is Consciousness without Freedom, and Freedom without Consciousness-- (svātantryasya), this (idam) is the twofold āṇavamala or impurity of individuality (dvidhā-āṇavam…malam) because of the disappearance of one’s own Essential Nature (sva-svarūpa-apahānitaḥ). || 3 |2 |4 ||
भिन्नवेद्यप्रथात्रैव मायाख्यं जन्मभोगदम् ।
कर्तर्यबोधे कार्मं तु मायाशक्त्यैव तत्त्रयम् ॥३।२।५॥
Bhinnavedyaprathātraiva māyākhyaṃ janmabhogadam |
Kartaryabodhe kārmaṃ tu māyāśaktyaiva tattrayam || 3 |2 |5 ||
There (atra…eva), the perception of differentiated objects (bhinna-vedya-prathā) is called (the impurity of) māyā --i.e. māyīyamala-- (māyā-ākhyam). The bestower of the birth (janma-bhoga-dam) of the subject (kartari) (who is) devoid of consciousness (abodhe) is (called the impurity) of karma --i.e. kārmamala-- (kārmam…tu). The (tat) triad (of impurities arises) (trayam) merely (eva) by means of Māyāśakti, the Power of differentiation (māyā-śaktyā). || 3 |2 |5 ||
शुद्धबोधात्मकत्वे ’पि येषां नोत्तमकर्तृता ।
निर्मिताः स्वात्मनो भिन्ना भर्त्रा ते कर्तृतात्ययात् ॥३।२।६॥
Śuddhabodhātmakatve ’pi yeṣāṃ nottamakartṛtā |
Nirmitāḥ svātmano bhinnā bhartrā te kartṛtātyayāt || 3 |2 |6 ||
Those (te) who has (yeṣām) the (realization of) the Nature of Pure Consciousness (śuddha-bodha-ātmaka-tve), though (api) devoid (na) of Supreme Doership (uttama-kartṛtā), are created (nirmitāḥ) by the Lord (bhartrā) as being different (bhinnāḥ) from one’s own Self (sva-ātmanaḥ) because of the absence of Supreme Doership (in their case) (kartṛtā-atyayāt). || 3 |2 |6 ||
Notes:
Only the Lord bestows the realization of Pure Consciousness in the initial phase of Self-realization, but this phase is devoid of Doership, consequently, the Consciousness of these beings are covered during the activity of the universe. They are the vijñānakala-s or prabhuddha-s with a different term.
बोधादिलक्षणैक्ये ’पि तेषामन्योन्यभिन्नता ।
तथेश्वरेच्छाभेदेन ते च विज्ञानकेवलाः ॥३।२।७॥
Bodhādilakṣaṇaikye ’pi teṣāmanyonyabhinnatā |
Tatheśvarecchābhedena te ca vijñānakevalāḥ || 3 |2 |7 ||
They (teṣām) though (api) possess Oneness in the form of Consciousness, etc. (bodha-ādi-lakṣaṇa-aikye), (they) are different from each other --i.e. such beings know that they are Śiva, but they don’t consider other beings Śiva-- (anyonya-bhinnatā); therefore (tathā), they (te) are separated by the Will of the Lord (īśvara-icchā-bhedena), and (ca) (they are called) the Vijñānakevalā-s (vijñāna-kevalāḥ). || 3 |2 |7 ||
शून्याद्यबोधरूपास्तु कर्तारः प्रलयाकलाः ।
तेषां कार्ममलो ’प्य् अस्ति मायीयस्तु विकल्पितः ॥३।२।८॥
Śūnyādyabodharūpāstu kartāraḥ pralayākalāḥ |
Teṣāṃ kārmamalo ’py asti māyīyastu vikalpitaḥ || 3 |2 |8 ||
The doers (kartāraḥ) (called) pralayākala-s (pralayākalāḥ) are the formations of unawareness in the form of (being) the void of non-existence, etc. (śūnya-ādi-abodha-rūpāḥ…tu). They (teṣām) (surely) have kārmamala (kārma-malaḥ), but (api) (they) may have (asti) māyīyamala (māyīyaḥ), or (tu) (it) can also be absent (vikalpitaḥ). || 3 |2 |8 ||
बोधानामपि कर्तृत्वजुषां कार्ममलक्षतौ ।
भिन्नवेद्यजुषां मायामलं विद्येश्वराश्च ते ॥३।२।९॥
Bodhānāmapi kartṛtvajuṣāṃ kārmamalakṣatau |
Bhinnavedyajuṣāṃ māyāmalaṃ vidyeśvarāśca te || 3 |2 |9 ||
(Those who) possess Consciousness (bodhānām) and (api) (limited freedom) of Doership (kartṛtva-juṣām) are devoid of kārmamala (kārma-mala-kṣatau); but (ca) (when they are) fond of differentiated objects (bhinna-vedya-juṣām) (due to) the impurity of māyā --i.e. of māyīyamala-- (māyā-malam), they (te) are the Vidyeśvara-s (vidyā-īśvarāḥ). || 3 |2 |9 ||
देवादीनां च सर्वेषां भविनां त्रिविधं मलम् ।
तत्रापि कार्ममेवैकं मुख्यं संसारकारणम् ॥३।२।१०॥
Devādīnāṃ ca sarveṣāṃ bhavināṃ trividhaṃ malam |
Tatrāpi kārmamevaikaṃ mukhyaṃ saṃsārakāraṇam || 3 |2 |10 ||
And all (sarveṣām) the living entities (bhavinām) beginning with the gods (deva-ādīnām) have the threefold (trividham) impurity --i.e. āṇava, māyīya and kārmamala-s-- (malam). In them (tatra…api), only (eva) kārmamala or the impurity of actions (kārmam) is the main (eka…mukhyam) cause of saṃsāra (saṃsāra-kāraṇam). || 3 |2 |10 ||
कलोद्वलितमेतच्च चित्तत्त्वं कर्तृतामयम् ।
अचिद्रूपस्य शून्यादेर्मितं गुणतया स्थितम् ॥३।२।११॥
Kalodvalitametacca cittattvaṃ kartṛtāmayam |
Acidrūpasya śūnyādermitaṃ guṇatayā sthitam || 3 |2 |11 ||
And (when) (ca) this (etat) Consciousness Principle or Cittatva (cit-tattvam) composed of Supreme Doership (kartṛtā-mayam) is furnished with kalā or limited doership (kalā-udvalitam), (It) remains (sthitam) the limited being (mitam) (who) is dependent (guṇatayā) on the void, etc. (śūnya-ādeḥ) (, because he has) the nature which lacks Consciousness (acit-rūpasya). || 3 |2 |11 ||
मुख्यत्वं कर्तृतायास्तु बोधस्य च चिदात्मनः ।
शून्यादौ तद्गुणे ज्ञानं तत्समावेशलक्षणम् ॥३।२।१२॥
Mukhyatvaṃ kartṛtāyāstu bodhasya ca cidātmanaḥ |
Śūnyādau tadguṇe jñānaṃ tatsamāveśalakṣaṇam || 3 |2 |12 ||
The predominance (mukhya-tvam) of the Conscious Being (bodhasya) (Who is furnished) with Supreme Doership (kartṛtāyāḥ…tu), and is (ca) characterized by Self-awareness (in all the planes of reality) (cit-ātmanaḥ), is (His) Knowledge (jñānam), when there is subordination (tat-guṇe) of void, etc. (śūnyādau). (His Knowledge) is characterized by ‘Absorption into That Knowledge (of Consciousness and Supreme Doership)’ (tat-samāveśa-lakṣaṇam). || 3 |2 |12 ||
शून्ये बुद्ध्याद्यभावात्मन्यहन्ताकर्तृतापदे ।
अस्फुटारूपसंस्कारमात्रिनि ज्ञेयशून्यता ॥३।२।१३॥
Śūnye buddhyādyabhāvātmanyahantākartṛtāpade |
Asphuṭārūpasaṃskāramātrini jñeyaśūnyatā || 3 |2 |13 ||
When the Nature of the Supreme Doership of the Self (ahantā-kartṛtā-pade) is (considered to be) the void (śūnye) (that is) characterized by the non-existence of intellect, etc. (buddhi-ādi-abhāva-ātmani) (, and) the perception of formless impressions (exists) (asphuṭā-rūpa-saṃskāra-mātrini) (, that is) the condition (which) is devoid of the knowable (jñeya-śūnyatā). || 3 |2 |13 ||
साक्षाणामान्तरी वृत्तिः प्राणादिप्रेरिका मता ।
जीवनाख्याथवा प्राणे ’हन्ता पुर्यष्टकात्मिका ॥३।२।१४॥
Sākṣāṇāmāntarī vṛttiḥ prāṇādiprerikā matā |
Jīvanākhyāthavā prāṇe ’hantā puryaṣṭakātmikā || 3 |2 |14 ||
The internal (āntarī) flow (vṛttiḥ) of the senses (sākṣāṇām) is said to be (matā) the impeller of prāṇa-s or vital energies, etc. (prāṇa-ādi-prerikā). It is called ‘life’ (jīvana-ākhyā); therefore (atha…vā), in prāṇa or in the condition of limited existence (prāṇe), I-ness (ahantā) is (experienced as) one’s subtle body or puryaṣṭaka (puryaṣṭaka-ātmikā). || 3 |2 |14 ||
तावन्मात्रस्थितौ प्रोक्तं सौषुप्तं प्रलयोपमम् ।
सवेद्यमपवेद्यं च मायामलयुतायुतम् ॥३।२।१५॥
Tāvanmātrasthitau proktaṃ sauṣuptaṃ pralayopamam |
Savedyamapavedyaṃ ca māyāmalayutāyutam || 3 |2 |15 ||
When (tāvan) there is only this reality --i.e. when one thinks that one’s subtle body is the Self-- (mātra-sthitau), suṣupti or deep-sleep (sauṣuptam) is said to be (proktam) like pralaya or dissolution (pralaya-upamam), and (ca) (suṣupti) can be savedya or furnished with perceivable objects (savedyam) (or) apadevya or without perceivable objects (apavedyam). (According to this twofold condition, it can be) furnished with māyīyamala or it can be without it (māyā-mala-yutāyutam). || 3 |2 |15 ||
मनोमात्रपथे ’प्यक्षविषयत्वेन विभ्रमात् ।
स्पष्टावभासा भूवानां सृष्टिः स्वप्नपदं मतम् ॥३।२।१६॥
Manomātrapathe ’pyakṣaviṣayatvena vibhramāt |
Spaṣṭāvabhāsā bhūvānāṃ sṛṣṭiḥ svapnapadaṃ matam || 3 |2 |16 ||
Though (api) in the sphere of the perpection of mental objects (manas-mātra-pathe) (which) are considered to be the objects of the senses (akṣa-viṣaya-tvena) out of (mere) confusion (vibhramāt), the manifestation (sṛṣṭiḥ) of clear appearance (spaṣṭa-avabhāsā…bhūvānām) is said to be (matam) the state of sleeping (svapna-padam). || 3 |2 |16 ||
सर्वाक्षगोचरत्वेन या तु बाह्यतया स्थिरा ।
सृष्टिः साधारणी सर्वप्रमातॄणां स जागरः ॥३।२।१७॥
Sarvākṣagocaratvena yā tu bāhyatayā sthirā |
Sṛṣṭiḥ sādhāraṇī sarvapramātṝṇāṃ sa jāgaraḥ || 3 |2 |17 ||
(That) manifestation (sṛṣṭiḥ) which (yā) is though (tu) stable (sthirā) (and appears) as the external plain (of reality) (bāhya-tayā) in the form of all the sense-objects (sarva-akṣa-gocara-tvena) (which) are common (sādhāraṇī) to all the perceivers (sarva-pramātṝṇām), is (called) the (saḥ) state of wakefulness or jāgrat (jāgaraḥ). || 3 |2 |17 ||
हेया त्रयीयं प्राणादेः प्राधान्यात्कर्तृतागुणे ।
तद्धानोपचयप्रायसुखदुःखादियोगतः ॥३।२।१८॥
Heyā trayīyaṃ prāṇādeḥ prādhānyātkartṛtāguṇe |
Taddhānopacayaprāyasukhaduḥkhādiyogataḥ || 3 |2 |18 ||
This (iyam) triad (trayī) is to be rejected (heyā) because (it is) dominated (prādhānyāt) by prāṇa, etc. (prāṇa-ādeḥ) (, and consequently,) Supreme Doership is concealed (in it) (kartṛtā-guṇe), because (this triad is) chiefly consists of the accumulation of sukha or pleasure and duḥkha or pain, etc. (tat-dhāna-upacaya-prāya-sukha-duḥkha-ādi-yogataḥ). || 3 |2 |18 ||
प्राणापानमयः प्राणः प्रत्येकं सुप्तजाग्रतोः ।
तच्छेदात्मा समानाख्यः सौषुप्ते विषुवत्स्विव ॥३।२।१९॥
Prāṇāpānamayaḥ prāṇaḥ pratyekaṃ suptajāgratoḥ |
Tacchedātmā samānākhyaḥ sauṣupte viṣuvatsviva || 3 |2 |19 ||
Prāṇa (prāṇaḥ) consists of exhalation and inhalation (prāṇa-apāna-mayaḥ) in dreaming and wakefulness (supta-jāgratoḥ) in everyone (pratyekam). (Prāṇa is) called ‘samāna’ (samāna-ākhyaḥ), (and it) is characterized by their --i.e. prāṇa and apāna-- cutting (tat-cheda-ātmā) in suṣupti or deep-sleep (sauṣupte) (that is) like an equinox --i.e. when exhalation and inhalation are united in deep-sleep-- (viṣuvatsu…iva). || 3 |2 |19 ||
मध्योर्ध्वगो’ प्युदानाख्यस्तुर्यगो हुतभुङ्मयः ।
विज्ञानाकलमन्त्रेशो व्यानो विश्वात्मकः परः ॥३।२।२०॥
Madhyordhvago’ pyudānākhyasturyago hutabhuṅmayaḥ |
Vijñānākalamantreśo vyāno viśvātmakaḥ paraḥ || 3 |2 |20 ||
But (api) when (it is) pervading the middle channel in an upward way (madhya-urdhva-gaḥ), (it --i.e. prāṇa) is called udāna (udāna-ākhyaḥ), (which) moves as the (Nature of) Turya (turya-gaḥ) consisting of the Fire (of Consciousness) --i.e. oblation into the Fire of Consciousness-- (hutabhuj-mayaḥ). (Udāna or Rising of Consciousness belongs) to the Vijñānakala-s and the Mantreśa-s --i.e. Mantra, Mantreśvara, Mantramaheśvara-- (vijñāna-akala-mantra-īśaḥ). The Supreme (paraḥ) (Prāṇa) is (called) vyāna (vyānaḥ), (and It) consists of the universe (viśva-ātmakaḥ). || 3 |2 |20 ||
Caturthagranthaḥ
स्वात्मैव सर्वजन्तूनामेक एव महेश्वरः ।
विश्वरूपो ’हमिदमिति अखण्डामर्शबृंहितः ॥४।१॥
Svātmaiva sarvajantūnāmeka eva maheśvaraḥ |
Viśvarūpo ’hamidamiti akhaṇḍāmarśabṛṃhitaḥ || 4 |1 ||
Only (eva) the Self (sva-ātmā) of all the living beings (sarva-jantūnām) is the Solitary Being (ekaḥ…eva), Maheśvara (mahā-īśvaraḥ). (He is) furnished with Unbroken Awareness (akhaṇḍa-āmarśa-bṛmhitaḥ) in the form of (iti) “I am (aham) this (idam) universal form (viśva-rūpaḥ)”. || 4 |1 |1 ||
तत्र स्वसृष्टेदंभागे बुद्ध्यादिग्राहकात्मना ।
अहंकारपरामर्शपदं नीतमनेन तत् ॥४।१।२॥
Tatra svasṛṣṭedaṃbhāge buddhyādigrāhakātmanā |
Ahaṃkāraparāmarśapadaṃ nītamanena tat || 4 |1 |2 ||
There (tatra), in the division of ‘idam’ or ‘this’ created by Himself (sva-sṛṣṭa-idam-bhāge), that (which is) (tat) characterized by limited perceivers like intellect, etc. (buddhi-ādi-grāhaka-ātmanā) is considered as being the state of false-I (nītam…ahamkāra-parāmarśa-padam) by Him --i.e. by Maheśvara-- (anena). || 4 |1 |2 ||
Notes:
Objectivity is created by Maheśvara by means of fictiously considering His created things as false-I.
स्वस्वरूपापरिज्ञानमयो ’नेकः पुमान्मतः ।
तत्र सृष्टौ क्रियानन्दौ भोगो दुःखसुखात्मकः ॥४।१।३॥
Svasvarūpāparijñānamayo ’nekaḥ pumānmataḥ |
Tatra sṛṣṭau kriyānandau bhogo duḥkhasukhātmakaḥ || 4 |1 |3 ||
Individual (anekaḥ) being (pumān) is considered to be (mataḥ) that (entity who) is composed of the non-recognition of his |her own True Self (sva-sva-rūpa-aparijñāna-mayaḥ). In him |her (tatra) joy and activity (kriyā-ānandau) are manifested (sṛṣṭau), (which are) the fruit (of such limited existence, and this fruit is) (bhogaḥ) characterized by pleasure and pain (duḥkha-sukha-ātmakaḥ). || 4 |1 |3 ||
स्वाङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या ।
मायातृतीये ते एव पशोः सत्त्वं रजस्तमः ॥४।१।४॥
Svāṅgarūpeṣu bhāveṣu patyurjñānaṃ kriyā ca yā |
Māyātṛtīye te eva paśoḥ sattvaṃ rajastamaḥ || 4 |1 |4 ||
In the sphere of all things (bhāveṣu) that the Lord (patyuḥ) considers as His Body (svāṅga-rūpeṣu), ‘Knowledge’ (jñānam), ‘Activity’ (kriyā) and (ca) thirdly ‘Māyā’ (māyā-tṛtīye), become (te…eva) ‘Sattva’ (sattvam), ‘Rajas’ (rajaḥ) and ‘Tamas’ (tamaḥ) in the paśu or limited being (paśoḥ). || 4 |1 |4 ||
Notes:
The Lord’s three Powers like ‘Knowledge’, ‘Activity’ and ‘Māyā, the illusion of duality’ become the three qualities of ‘Sattva’, ‘Rajas’ and ‘Tamas’ in the limited being. Utpaladeva is talking about the Lord’s three Powers like Icchāśakti, Jñānaśakti and Kriyāśakti, though he takes Sadāśiva as the Power of Jñānaśakti, Īśvara as Kriyāśakti and Sadvidyā as Māyā, and he states that these three Powers are transformed so to speak into the three guṇa-s. He mentioned this view according to which Sadvidyā is actually Māyā or Mahāmāyā. But worthy to mention that Utpaladeva follows the teaching of his Master Somānanda in his Śivadṛṣṭiḥ, where he states that Icchāśakti or the Will of the Lord, by means of which He creates the universe, rests in His Bliss, or in Śaktitattva. Somānanda teaches that the Lord’s universe-creating Will has two phases. The first phase is the Śaktitattva Itself, in which lies its second phase called ‘eagerness’ or ‘aunmukhya’. After His eagerness for creation out of mere Joy, the capacity of perception of such universe comes immediately in the next tattva, called Sadāśiva. Somānanda’s unusual description about the connection of tattva-s and Powers serves as a support to his view about the creation of the universe. According to him, Lord Śiva creates the universe out of His Joy and nothing else, because He takes pleasure in His own creation, and nobody forces Him to create it. In his view, Will-Power is strongly connected with His Bliss, hence the different arrangement of the śakti-s in Śivadṛṣṭiḥ, in which he also considers Sadvidyā as mahāmāyic, being the phase of ‘gross perception’, after which māyā comes by means of concealing the Self.
भेदस्थितेः शक्तिमतः शक्तित्वं नापदिश्यते ।
एषां गुणानां करणकार्यत्वपरिणामिनाम् ॥४।१।५॥
Bhedasthiteḥ śaktimataḥ śaktitvaṃ nāpadiśyate |
Eṣāṃ guṇānāṃ karaṇakāryatvapariṇāminām || 4 |1 |5 ||
These (eṣām) qualities --i.e. sattva, rajas and tamas-- (guṇānām), transformed into the nature of the senses and their objects (karaṇa-kārya-tva-pariṇāminām), cannot (na) be considered (apadiśyate) as ‘Powers’ (śakti-tvam) of the Power-holder --i.e. Lord Śiva-- (śakti-mataḥ) because of the condition of their duality (bheda-sthiteḥ). || 4 |1 |5 ||
Notes:
The guṇa-s belong to the individual being. In the Lord these guṇa-s appear as His own unlimited Powers.
सत्तानन्दः क्रिया पत्युस्तदभावो ’पि सा पशोः ।
द्वयात्मा तद्रजो दुःखं श्लेषि सत्त्वतमोमयम् ॥४।१।६॥
Sattānandaḥ kriyā patyustadabhāvo ’pi sā paśoḥ |
Dvayātmā tadrajo duḥkhaṃ śleṣi sattvatamomayam || 4 |1 |6 ||
In the Lord (patyuḥ), there is Sattā or Existence (sattā), Ānanda or Bliss (ānandaḥ) and Kriyā or Activity (kriyā). But (api) in the limited being (paśoḥ), all these (sā) are absent (tat-abhāvaḥ). (Because of this, in him,) duḥkha or pain (tat…duḥkham) is twofold (dvaya-ātmā), (and it) is rajas (rajaḥ), composed of the mixture of sattva and tamas (sattva-tamas-mayam…śleṣi). || 4 |1 |6 ||
ये ’पि असामयिकेदन्तापरामर्शभुवः प्रभोः ।
ते विमिश्रा विभिन्नाश्च तथा चित्रावभासिनः ॥४।१।७॥
Ye ’pi asāmayikedantāparāmarśabhuvaḥ prabhoḥ |
Te vimiśrā vibhinnāśca tathā citrāvabhāsinaḥ || 4 |1 |7 ||
Though (api) those (te) realities which (exist) in the Lord as the uncommon Awareness of ‘this-ness’ (asāmayika-idantā-parāmarśa-bhuvaḥ…ye…prabhoḥ), are therefore (tathā) shining in the form of manifoldness (citra-avabhāsinaḥ) by mixing (vimiśrāḥ) and (ca) separating (them) (vibhinnāḥ). || 4 |1 |7 ||
ते तु भिन्नावभासार्थाः प्रकल्प्याह् प्रत्यगात्मनः ।
तत्तद्विभिन्नसंज्ञाभिः स्मृत्युत्प्रेक्षादिगोचरे ॥४।१।८॥
Te tu bhinnāvabhāsārthāḥ prakalpyāh pratyagātmanaḥ |
Tattadvibhinnasaṃjñābhiḥ smṛtyutprekṣādigocare || 4 |1 |8 ||
But (tu), those (te) determined (prakalpyāh) objects that are separately manifested (bhinna-avabhāsa-arthāḥ) for the limited being (pratiyagātmanaḥ) on the sphere of recollection, imagination, etc., (smṛti-utprekṣā-ādi-gocare) are furnished with their different names (tat-tat-vibhinna-samjñābhiḥ). || 4 |1 |8 ||
तस्यासाधारणी सृष्टिरीशसृष्ट्युपजीविनी ।
सैषाप्यज्ञतया सत्यैवेशशक्त्या तदात्मनः ॥४।१।९॥
स्वविश्रान्त्युपरोधाय चलया प्राणरूपया ।
विकल्पक्रियया तत्तद्वर्णवैचित्र्यरूपया ॥४।१।१०॥
Tasyāsādhāraṇī sṛṣṭirīśasṛṣṭyupajīvinī |
Saiṣāpyajñatayā satyaiveśaśaktyā tadātmanaḥ || 4 |1 |9 ||
Svaviśrāntyuparodhāya calayā prāṇarūpayā |
Vikalpakriyayā tattadvarṇavaicitryarūpayā || 4 |1 |10 ||
Though that (sā…eṣā…api) uncommon --i.e. imagined-- (asādhāraṇī) manifestation (sṛṣṭiḥ) (which) pertains to him --i.e. to the limited being-- (tasya) (who is) characterized by the Lord --i.e. the limited being is essentially the Lord-- (tat-ātmanaḥ) is dependent on the creation of the Lord (īśa-sṛṣṭi-upajīvinī) by means of His Power of ignorance --i.e. thinking takes place freely by the Power of ignorance in the case of limited beings-- (satyaivīśa-śaktyā…ajñatayā). (It happens) for the sake of obstructing the ‘act of resting on one’s own Self’ (sva-viśrānti-uparodhāya) by means of moving to and fro (calayā) in the form of (the movement of) prāṇa or vital energy (prāṇa-rūpayā) (which is itself) the activity of thinking (vikalpa-kriyayā) (which assumes) the forms of the manifoldness of letters composing that --i.e. uncommon manifestation or imagination-- (tat-tat-varṇa-vaicitrya-rūpayā). || 4 |1 |9-10 ||
साधारणो ’न्यथा चैश सर्गः स्पष्टावभासनात् ।
विकल्पहानेनैकाग्र्यात्क्रमेणेश्वरतापदम् ॥४।१।११॥
Sādhāraṇo ’nyathā caiśa sargaḥ spaṣṭāvabhāsanāt |
Vikalpahānenaikāgryātkrameṇeśvaratāpadam || 4 |1 |11 ||
This (eśa) creation (of the Lord) (sargaḥ) can be common (to all the beings) (sādhāraṇaḥ) or not --i.e. it can be uncommon also-- (anyathā…ca) due to (His) clear manifestation --i.e. manifestation can be clearly twofold: mental or sensory-- (spaṣṭa-avabhāsanāt). The State of Lordship (īśvara-tā-padam) is attained in a gradual way (krameṇa) because of one-pointedness (ekāgryāt) (, which takes place) by means of the destruction of vikalpa-s (vikalpa-hānena). || 4 |1 |11 ||
सो ’हं ममायं विभव इति एवं परिज्ञानतः ।
विश्वात्मनो विकल्पानां प्रसरे ’पि महेशता ॥४।१।१२॥
So ’haṃ mamāyaṃ vibhava iti evaṃ parijñānataḥ |
Viśvātmano vikalpānāṃ prasare ’pi maheśatā || 4 |1 |12 ||
He (Who) (saḥ) is perfectly enlightened regarding the nature of the universe in the following way: “This Glory (of the universe) (vibhavaḥ) is mine (mama), (and) I am (this universe) (aham)”, is the Nature of the Great Lord (mahā-īśatā) even (api) during the flow (prasare) of vikalpa-s (vikalpānām). || 4 |1 |12 ||
मेयं साधारणं मुक्तः स्वात्माभेदेन मन्यते ।
महेश्वरो यथा बद्धः पुनरत्यन्तभेदवत् ॥४।१।१३॥
Meyaṃ sādhāraṇaṃ muktaḥ svātmābhedena manyate |
Maheśvaro yathā baddhaḥ punaratyantabhedavat || 4 |1 |13 ||
The Liberated (muktaḥ) considers (manyate) the common --i.e. sensory-- (sādhāraṇam) objects or great elements (meyam) as not different from His own Self (sva-ātmā-abhedena), so (He is) the Great Lord (mahā-īśvaraḥ), while (yathā…punaḥ) the limited one (baddhaḥ) (considers it) as completely different (atyanta-bheda-vat). || 4 |1 |13 ||
सर्वथा त्वन्तरालीनानन्ततत्त्वौघनिर्भरः ।
शिवश्चिदानन्दघनः परमाक्षरविग्रहः ॥४।१।१४॥
Sarvathā tvantarālīnānantatattvaughanirbharaḥ |
Śivaścidānandaghanaḥ paramākṣaravigrahaḥ || 4 |1 |14 ||
But (tu) Śiva (śivaḥ) is everywhere (sarvathā) furnished with (the Knowledge that) the flow of principles perfectly dissolved in Him (antarālīna-ananta-tattva-ogha-nirbharaḥ). (He) is the Embodiment of the Supreme Syllable (parama-akṣara-vigrahaḥ) (, because He is) composed of Cit and Ānanda (cit-ānanda-ghanaḥ). || 4 |1 |14 ||
एवमात्मानमेतस्य सम्यग्ज्ञानक्रिये तथा ।
पश्यन्यथेप्सितानर्थाञ्जानाति च करोति च ॥४।१।१५॥
Evamātmānametasya samyagjñānakriye tathā |
Paśyanyathepsitānarthāñjānāti ca karoti ca || 4 |1 |15 ||
This way (evam), when (yathā) He sees (paśyan) His (etasya) Self --i.e. the Essence of all this-- (ātmānam) in the perfect (understanding) of Jñāna and Kriyā or Knowledge and Action (samyak-jñāna-kriye), then (tathā) (He) Knows (jānāti) and (ca…ca) Creates (karoti) objects (arthān) (what He) wishes (īpsitān). || 4 |1 |15 ||
इति प्रकटितो मया सुघट एष मार्गो नवो
महागुरुभिरुच्यते स्वशिवदृष्टिशास्त्रे यथा ।
तदत्र निदधत्पदं भुवनकर्तृतामात्मनो
विभाव्य शिवतामयीमनिशमाविशन्सिध्यति ॥४।१।१६॥
Iti prakaṭito mayā sughaṭa eṣa mārgo navo
Mahāgurubhirucyate svaśivadṛṣṭiśāstre yathā |
Tadatra nidadhatpadaṃ bhuvanakartṛtāmātmano
Vibhāvya śivatāmayīmaniśamāviśansidhyati || 4 |1 |16 ||
Here (iti), I (mayā) presented (prakaṭitaḥ) this (eṣa) easy (sughaṭaḥ) (and) new (navaḥ) path (mārgaḥ) just as (yathā) (it has been) mentioned (ucyate) by the Great Guru --i.e. Utpaladeva’s Master, Somānanda-- (mahā-gurubhiḥ) in his Scripture called Śivadṛṣṭiḥ (sva-śiva-dṛṣṭi-śāstre). Therefore (tat-atra), (he who) puts his feet on it --i.e. meditates on this teaching-- (nidadhat-padam), (and then) observing (vibhāvya) the Nature of the Creator of the universe (bhuvana-kartṛtām) (which) belongs to the Self (ātmanaḥ) (and) composed of the Reality of Śiva (śiva-tā-mayīm), attains Success (sidhyati) (when he) penetrates (That --i.e. the Reality of Śiva--) (āviśan) without any break (aniśam). || 4 |1 |16 ||
तैस्तैरप्युपयाचितैरुपनतस्तन्व्याः स्थितो ’प्यन्तिके
कान्तो लोकसमान एवमपरिज्ञातो न रन्तुं यथा ।
लोकस्यैष तथानवेक्षितगुणः स्वात्मापि विश्वेश्वरो
नैवालं निजवैभवाय तदियं तत्प्रत्यभिज्ञोदिता ॥४।१।१७॥
Taistairapyupayācitairupanatastanvyāḥ sthito ’pyantike
Kānto lokasamāna evamaparijñāto na rantuṃ yathā |
Lokasyaiṣa tathānavekṣitaguṇaḥ svātmāpi viśveśvaro
Naivālaṃ nijavaibhavāya tadiyaṃ tatpratyabhijñoditā || 4 |1 |17 ||
Just like (yathā) a lover (kāntaḥ), after (api) begging by many means (upayācitaiḥ…taiḥ… taiḥ), finally (api) stands (sthitaḥ) in the close (upanataḥ) presence (antike) of (his) wife (tanvyāḥ) (whom) he could not enjoy (previously) (na…rantum) due the absence of (her) recognition (aparijñātaḥ) (as he was) just like any other man (loka-samānaḥ…evam); in the same way (tathā), this (eṣa) Lord of the universe (viśva-īśvaraḥ), (Who is) though (api) one’s own Self (sva-ātmā), does not (na…eva…alam) manifest His own Glory (nija-vaibhavāya) for the world (lokasya) until It is observed --i.e. It is impossible to recognize the Lord of the universe Who is one’s own Self, until His hidden qualities are revealed-- (anavekṣita-guṇaḥ). (Hence), this (tat…iyam) Recognition of Him (tat-pratyabhijñā) has been risen (in the form of this Scripture) (uditā). || 4 |1 |17 ||
जनस्यायत्नसिद्ध्यर्थमुदयाकरसूनुना ।
ईश्वरप्रत्यभिज्ञेयमुत्पलेनोपपादिता ॥४।१।१८॥
Janasyāyatnasiddhyarthamudayākarasūnunā |
Īśvarapratyabhijñeyamutpalenopapāditā || 4 |1 |18 ||
For the sake of the effortless attainment of Success (ayatna-siddhi-artham) (even) in the case of worldly people (janasya), this (iyam) Īśvarapratyabhijñā or Recognition of the Lord (īśvara-pratyabhijñā) has been explained (upapāditā) by Utpala (utpalena), the son of Udayākara (udayā-kara-sūnunā). || 4 |1 |19 ||
ईश्वरमभयमुदारं पूर्णम् अकारणमपह्नुतात्मानम् ।
सहसाभिज्ञाय कदा स्वामिजनं लज्जयिष्यामि ॥४।१।१९॥
Īśvaramabhayamudāraṃ pūrṇam akāraṇamapahnutātmānam |
Sahasābhijñāya kadā svāmijanaṃ lajjayiṣyāmi || 4 |1 |19 ||
When (kadā) will I blush (lajjayiṣyāmi) due to the Forceful Recognition of You (sahasābhijñāya) oh Master (svāmi-janam)! oh Fearless (abhayam), Perfect (pūrṇam) (and) Exalted (udāram) Lord (īśvaram) (Who art) devoid of cause (akāraṇam), (but) conceal (Your) Self (apahnuta-ātmānam)!
॥इतीश्वरप्रत्यभिज्ञाकारिका श्रीमदुत्पलदेवविरचिता समाप्ता॥
|| Itīśvarapratyabhijñākārikā śrīmadutpaladevaviracitā samāptā ||
|| This way (iti), the ‘Īśvarapratyabhijñākārikā’ or the ‘Concise statements in verse about the Recognition of the Lord’ (īśvara-prati-abhijñā-kārikā) written by most venerable Utpaladeva (śrīmat-utpaladeva-viracitā), is completed (samāptā). ||
Sanskrit source:
Kashmir Series of
Texts and Studies 34.
Edited by Raffaele Torella (1994, Serie Orientale Roma; 71)
Pūrvapakṣaḥ - The first objection
