Īśvarapratyabhijñākārikāvṛttiḥ
Commentary on the 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 ||
परमेश्वरप्रसादादेव लब्धात्यन्तदुर्लभतद्दास्यलक्ष्मीरहमेकाकिसंपदा
लज्जमानो जनमपीममखिलं स्वस्वामिनं वक्ष्यमानोपायेन प्रत्यभिज्ञापयामि
येन तस्यापि परमात्मलाभेन परितुष्येयम् ॥ १।१।१ ॥
parameśvaraprasādādeva labdhātyantadurlabhataddāsyalakṣmīrahamekākisaṃpadā lajjamāno janamapīmamakhilaṃ svasvāminaṃ vakṣyamānopāyena pratyabhijñāpayāmi yena tasyāpi paramātmalābhena parituṣyeyam || 1 |1 |1 ||
Being ashamed lajjamānaḥ of (my) solitary accomplishment ekāki-saṃpadā (that happened) only eva because I have attained labdhā the exceedingly rare fortune of being the Servant of the Supreme Lord ati-anta-durlabha-tat-dāsya-lakṣmīḥ due to His Grace parama-īśvara-prasādāt; I aham, through a subsequently explained method vakṣyamāna-upāyena, will reveal pratyabhijñāpayāmi the fact that even worldly beings janam…api…akhilam…imam (are none other than) the Owner of All --i.e. the Supreme Lord-- sva-svāminam; since yena, by Realizing the Supreme Self parama-ātmā-lābhena, they too tasya…api may find fulfillment parituṣya, as I have iyam. || 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 ||
सर्वेषां स्वात्मनः सर्वार्थसिद्धिसमाश्रयस्य
तत्तत्सर्वार्थसाधनान्यथानुपपत्त्या क्रोडीकृतसिद्धेः स्वप्रकाशस्य
प्रमात्रैकवपुषः पूर्वसिद्धस्य पूरणस्य ज्ञानं क्रिया च
स्वसंवेदनसिद्धमेवैश्वर्यं तेनेश्वरस्य सिद्धौ निराकरणे च
जडानामेवोद्यमः ॥ १।१।२ ॥
sarveṣāṃ svātmanaḥ sarvārthasiddhisamāśrayasya tattatsarvārthasādhanānyathānupapattyā kroḍīkṛtasiddheḥ svaprakāśasya pramātraikavapuṣaḥ pūrvasiddhasya pūraṇasya jñānaṃ kriyā ca svasaṃvedanasiddhamevaiśvaryaṃ teneśvarasya siddhau nirākaraṇe ca jaḍānāmevodyamaḥ || 1 |1 |2 ||
Embracing everything kroḍī-kṛta-siddheḥ (, the Lord) is the Self-luminous sva-prakāśasya (, and) already proven pūrva-siddhasya Essence sva-ātmanaḥ of everyone sarveṣām, (as He) assumes the Nature of the Sole Perceiver pramātṛ-eka-vapuṣaḥ (, and Who is) the Full (and) Perfect pūraṇasya resting place of all objects sarva-artha-siddhi-samāśrayasya, for otherwise anyathā it is impossible to perceive anything tat-tat-sarva-artha-sādhanā…anupapattyā. (Therefore, He has) Knowledge jñānam and ca Action kriyā.
(His) Sovereignty aiśvaryam can be realized only in one’s experience sva-saṃvedana-siddham…eva. (Realizing) That tena, only eva unaware beings jaḍānām would try udyamaḥ to prove siddhau or ca deny nirākaraṇe Īśvara or the Lord īśvarasya. || 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 ||
केवलमस्य स्वसंवेदनसिद्धस्ये’पीश्वरस्य
मायाव्यामोहादहृदयङ्गमत्वादसाधारणप्रभावाभिज्ञानाख्यापनेन
दृढनिश्चयरूपं प्रत्यभिज्ञानमात्रमुपदर्श्यते ॥ १।१।३॥
kevalamasya svasaṃvedanasiddhasye’pīśvarasya māyāvyāmohādahṛdayaṅgamatvādasādhāraṇaprabhāvābhijñānākhyāpanena dṛḍhaniścayarūpaṃ pratyabhijñānamātramupadarśyate || 1 |1 |3 ||
Nevertheless kevalam, the Lord īśvarasya…asya is (inherently) realized in (everyone’s) perception sva-saṃvedana-siddhasye, but (He is not seen by everyone) due to the delusion brought about by Māyā māyā-vyāmohāt, which prevents their (perception) from touching the heart --lit. it is tormenting the heart-- (ahṛdayaṅgamatvāt); (therefore,) merely (His) Pratyabhijñā or Recognition pratyabhijñāna-mātram will be revealed (here) upadarśyate; (since,) when He is obtained or known as an Extraordinary Dignity asādhāraṇa-prabhāva-abhijñāna-ākhyā-āpanena, (such Recognition) manifests as firm conviction dṛḍha-niścaya-rūpam. || 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 ||
वस्तूनां जडाजडभेदेन द्वैविध्यं तत्र जडस्वरूपस्य जीवन्निष्ठा सिद्धिः ।
जीवतां पुनर्जीवनं जीवत्त्वं ज्ञानक्रिय एव ॥ १।१।४॥
vastūnāṃ jaḍājaḍabhedena dvaividhyaṃ tatra jaḍasvarūpasya jīvanniṣṭhā siddhiḥ | jīvatāṃ punarjīvanaṃ jīvattvaṃ jñānakriya eva || 1 |1 |4 ||
Reality vastūnām is twofold dvaividhyam because of the divisions called ‘object’ and ‘subject’ --lit. ‘the lifeless’ and ‘the alive’-- jaḍa-ajaḍa-bhedena. There tatra, the Essential Nature of lifeless (objects) jaḍa-svarūpasya rests on the ‘alive’ jīvat-niṣṭhā, (and thus, their existence) can be proved siddhiḥ. Hence punaḥ, the life jīvanam of the living beings jīvatām is the ‘state of being alive’ jīvat-tvam (, and this is) nothing but eva ‘knowledge’ and ‘action’ jñāna-kriyaḥ. || 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 ||
जीवतां क्रिया कायपरिस्पन्दपर्यन्तीभूतान्यत्रापि प्रत्यक्षा । ज्ञानमात्मवेद्यं
परत्रापि क्रिययैव प्रसिध्यतीति सिद्ध एव स्वसंवेदनसंवेद्यतया
स्वपरयोरीश्वरो’ हं प्रत्येय आत्मा । तस्य मायाशक्त्या निसर्गतिरोधानादेवं
विमतिः ॥ १।१।५ ॥
jīvatāṃ kriyā kāyaparispandaparyantībhūtānyatrāpi pratyakṣā | jñānamātmavedyaṃ paratrāpi kriyayaiva prasidhyatīti siddha eva svasaṃvedanasaṃvedyatayā svaparayorīśvaro’ haṃ pratyeya ātmā | tasya māyāśaktyā nisargatirodhānādevaṃ vimatiḥ || 1 |1 |5 ||
The actions kriyā of living beings jīvatām are directly perceivable pratyakṣā even api in others anyatra as the movements of their body, which are the culmination of their inherent activity kāya-parispanda-paryantī-bhūtā.
However api, ‘the ability to perceive’ or ‘the knowledge’ jñānam of others paratra can only be inferred prasidhyati…eva through (such) movements kriyayā.
This way iti, it is established siddhaḥ…eva in one’s own experience or awareness sva-saṃvedana-saṃvedyatayā that the Lord īśvaraḥ, or the Self ātmā, is the firm conviction of ‘I Am’ --i.e. ‘I Am’ is the Self-- aham-pratyayaḥ in ‘oneself’ and ‘others’ sva-parayoḥ.
(The Self) is considered something else --i.e. not ‘I Am’-- vimatiḥ due to His ‘Māyāśakti’ or the ‘Power of difference’ tasya…māyā-śaktyā, as (Māyāśakti) conceals (His) real nature nisarga-tirodhānāt this way evam. || 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 ||
ज्ञानमेकं स्फुटावभासस्वलक्षणानुभवरूपं निर्विकल्पकं ते कथयन्ति ।
अपरं तु शब्दारूषणया स्मृतिसंशयोत्प्रेक्षादिबहुभेदं विकल्पसंज्ञम् ।
उभयमप्येतन्न युज्यते बोधरूपज्ञानातिरिक्तस्यान्यस्य संबन्धितया
तस्यानुपलब्धेः । को’ सौ स्थिररूप आत्मा । साभिलापाहं प्रत्ययेनापि
शरीरादिकवेद्यवस्तूत्तीर्णो वेदयिता न कश्चिद्लोकैरवधार्यते ॥ १।२।१-२ ॥
jñānamekaṃ sphuṭāvabhāsasvalakṣaṇānubhavarūpaṃ nirvikalpakaṃ te kathayanti | aparaṃ tu śabdārūṣaṇayā smṛtisaṃśayotprekṣādibahubhedaṃ vikalpasaṃjñam | ubhayamapyetanna yujyate bodharūpajñānātiriktasyānyasya saṃbandhitayā tasyānupalabdheḥ | ko’ sau sthirarūpa ātmā | sābhilāpāhaṃ pratyayenāpi śarīrādikavedyavastūttīrṇo vedayitā na kaścidlokairavadhāryate || 1 |2 |1-2 ||
You te say kathayanti:
The first type ekam of ‘knowledge’ jñānam is ‘thoughtless’ --i.e. choiceless-- nirvikalpakam (, and) it takes the form of a perception (in which an object) is clearly seen according to its natural characteristic sphuṭa-avabhāsa-svalakṣaṇa-anubhava-rūpam. While tu the other one aparam, (which) manifests externally in many ways like ‘recollection’, ‘doubt’, ‘conjecture’, etc. smṛti-saṃśaya-utprekṣā-ādi-bahu-bhedam (, and) shining through words śabda-arūṣaṇayā, is technically called ‘vikalpa’ or ‘thought’ vikalpa-saṃjñam.
None na of these ubhayam…api…etat are practically yujyate connected saṃbandhitayā with another anyasya (entity that) is different from ‘knowledge’ (, but) appears as ‘Awareness’ bodha-rūpa-jñāna-atiriktasya, since we don’t perceive that tasya…anupalabdheḥ. What kaḥ is asau then ‘a Self’ ātmā with unchanging nature sthira-rūpaḥ?
Even api if we accept the notion of ‘I’ aham-pratyayena, a perceiver vedayitā, that can be declared sābhilāpā beyond knowable objects like the body, etc. śarīra-ādika-vedya-vastu-uttīrṇaḥ, no na one lokaiḥ can ascertain something like that (through the senses) kaścid…avadhāryate. || 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 ||
स्मृतिकाले पूर्वानुभवनाशात्कथं पूर्वार्थानुभवावष्टम्भधर्मा स्मृतिर्जायेत
यदि तदापि तदनुभवबोधो नानुवर्तेत यश्चानेककालस्थायी बोधः स
एवात्मानुभविता ॥ १।२।३ ॥
smṛtikāle pūrvānubhavanāśātkathaṃ pūrvārthānubhavāvaṣṭambhadharmā smṛtirjāyeta yadi tadāpi tadanubhavabodho nānuvarteta yaścānekakālasthāyī bodhaḥ sa evātmānubhavitā || 1 |2 |3 ||
(Then), how recollection smṛti-kāle is possible katham…jāyeta when the previous perception has ceased pūrva-anubhava-nāśāt, if yadi…tadā api a memory smṛtiḥ is dependent on the previously perceived object pūrva-artha-anubhava-avaṣṭambha-dharmā? (Otherwise,) awareness of memory tat-anubhava-bodhaḥ does not na arise anuvarteta. And ca (memory is an) awareness bodhaḥ, which yaḥ arises in different moments aneka-kāla-sthāyī, and simply eva that is anubhavitā the saḥ Self ātmā. || 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 ||
अर्थभासनाशात्तन्मुखावलम्बनीयो विषयो’प्यत्र नास्ति स्मृतेरित्येकबोधात्मनि
सत्यप्यात्मनि सा निर्विषयैवेतिव्यवहारोच्छेदः । असतो’ प्यर्थानुभवस्य
विषयेण सा विषयवती यदि ॥ १।२।४ ॥
arthabhāsanāśāttanmukhāvalambanīyo viṣayo’pyatra nāsti smṛterityekabodhātmani satyapyātmani sā nirviṣayaivetivyavahārocchedaḥ | asato’ pyarthānubhavasya viṣayeṇa sā viṣayavatī yadi || 1 |2 |4 ||
Because when the direct perception of an object is over artha-bhāsa-nāśāt, not na even api that object viṣayaḥ exists asti in recollection atra…smṛteḥ, for it is dependent on such previous direct perception tat-mukha-avalambanīyaḥ. So iti, even api in sati a solitary Self composed of Awareness eka-bodha-ātmani, memory sā is surely eva without that (previously perceived) object nirviṣayā, and this iti would annihilate worldly existence vyavahāra-ucchedaḥ.
(Utpaladeva says:)
But api if (you say that) yadi the perception of an object artha-anubhavasya is unreal asataḥ, (we reply that) the object viṣayeṇa of memory sā is just like that (previously experienced) object viṣaya-vatī. || 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 ||
अनुभवात्संस्कारः संस्काराच्च स्मृतिर्जायमाना तं
पूर्वानुभवमनुकुर्वतयेवावगाहितविषयं तमनुभवमाभासयति ।
एवमात्मस्थैर्येण किमनुपयोगिना संस्कारस्यात्मवादे’प्यङ्गीकरणात्तेनैव च
सिद्धेः ॥ १।२।५॥
anubhavātsaṃskāraḥ saṃskārācca smṛtirjāyamānā taṃ pūrvānubhavamanukurvatayevāvagāhitaviṣayaṃ tamanubhavamābhāsayati | evamātmasthairyeṇa kimanupayoginā saṃskārasyātmavāde’pyaṅgīkaraṇāttenaiva ca siddheḥ || 1 |2 |5 ||
Impression saṃskāraḥ arises from direct perception anubhavāt, and ca from its impressions saṃskārāt, recollection smṛtiḥ arises jāyamānā, which yā…eva imitates anukurvata that tam previous perception pūrva-anubhavam (when) it illuminates ābhāsayati a memory anubhavam (, in which the recollector) is immersed in the recollected object tam…avagāhita-viṣayam. If this is accepted evam, what kim is the point of talking about a useless anupayoginā constant entity or Self ātmā-sthairyeṇa, (since) even api the ātman-doctrine --i.e. Śaivism-- ātmā-vāde accepts (the existence of) aṅgī-karaṇāt impressions saṃskārasya, and ca only that is sufficient tena…eva to prove (the existence of memory) siddheḥ. || 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 ||
सुखदुःखज्ञानादिभिन्नधर्माश्रयत्वेनापि आत्मनो’ नुपयोगो
भिन्नैर्धर्मैरसंभिन्नस्य अनुपजातविशेषस्य स्मृतावव्यापृतेः ।
तद्द्रष्टृवत्कल्पनामात्रमेतदात्मा स्मर्तेति ॥ १।२।६ ॥
sukhaduḥkhajñānādibhinnadharmāśrayatvenāpi ātmano’ nupayogo bhinnairdharmairasaṃbhinnasya anupajātaviśeṣasya smṛtāvavyāpṛteḥ | taddraṣṭṛvatkalpanāmātrametadātmā smarteti || 1 |2 |6 ||
Even api if it is the source of all the different qualities like pleasure, pain, and knowledge, etc. sukha-duḥkha-jñāna-ādi-bhinna-dharma-āśrayatvena, a self ātmanaḥ is useless anupayogaḥ, (since) it is not differentiated asaṃbhinnasya by such different bhinnaiḥ qualities dharmaiḥ, (and) remains without any differentiation anupajāta-viśeṣasya; (consequently,) it has no role avavyāpṛteḥ in recollection smṛtau. This etat Self ātmā, as the recollecting entity smartā…iti, is simply imagined kalpanā-mātram, just like the perceiver tat-draṣṭṛ-vat. || 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 ||
चित्स्वाभाव्ये ज्ञानस्य चेत्यधर्मदेशकालावेशयोगादात्मन एव नित्यतादिप्रसङ्गः
। जडत्वे कथमर्थस्यासौ प्रकाशः ॥ १।२।७॥
citsvābhāvye jñānasya cetyadharmadeśakālāveśayogādātmana eva nityatādiprasaṅgaḥ | jaḍatve kathamarthasyāsau prakāśaḥ || 1 |2 |7 ||
Being united with space and time, which have perceptible nature cetya-dharma-deśa-kāla-āveśa-yogāt, knowledge jñānasya belongs to the Self ātmanaḥ…eva, as it essentially Consciousness cit-svābhāvye, connected with Eternity, etc. nityatā-adi-prasaṅgaḥ. How could katham an object arthasya appear asau…prakāśaḥ if it is not conscious jaḍatve? || 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 ||
ज्ञानं बुद्धिः । सा जडापि यथा विषयरूपछायां धत्ते तथात्मनो’ पि
चैतन्यच्छायाम्, अतो’ सावर्थप्रकाशः तथा च तस्याश्चित्स्वरूपता स्यात् । एवं
ज्ञानं सदपि नान्यस्य संबन्धि, अनुपपत्तेः । क्रिया तु न स्वरूपेणास्ति
नान्यसंबन्धितया ॥ १।२।८ ॥
jñānaṃ buddhiḥ | sā jaḍāpi yathā viṣayarūpachāyāṃ dhatte tathātmano’ pi caitanyacchāyām, ato’ sāvarthaprakāśaḥ tathā ca tasyāścitsvarūpatā syāt | evaṃ jñānaṃ sadapi nānyasya saṃbandhi, anupapatteḥ | kriyā tu na svarūpeṇāsti nānyasaṃbandhitayā || 1 |2 |8 ||
Knowledge or perception jñānam is the intellect buddhiḥ. Though api, since yathā…tathā it sā is jaḍa or dead jaḍā, it creates dhatte a reflection in the form of a perceptible object viṣaya-rūpa-chāyām, but api it also reflects the Consciousness caitanya-chāyām of the Self ātmanaḥ; thus ataḥ, it asau can illuminate an object artha-prakāśaḥ. And this is tathā actually syāt the intellect’s tasyāḥ Conscious nature cit-svarūpatā.
Therefore evam, perception jñānam, though api constant sadā, is not na connected saṃbandhi with any other thing --i.e. with the Self-- anyasya, because there is no proof for that anupapatteḥ. Action kriyā also tu does not na exist asti naturally svarūpeṇa, (and) it is (also) not na connected with anything else anya-saṃbandhitayā. || 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 ||
क्रियापि पूर्वपरीभूतवयवैका कारकव्यापाररूपा नयुक्ता
क्रमिकस्यानेककालस्पृशः स्वात्मैक्यायोगात्, नापि कालक्रमव्यापी चैकस्वभावश्च
तस्या आश्रये युक्तः, केवलं गमनपरिणामादिरूपा सा क्रिया । कायादीनां तु
तत्तद्भिन्नदेशकालगतपूर्वसत्तामात्रमेतदतिरिक्तस्य अन्यस्यानुपलम्भात् ॥
१।२।९ ॥
kriyāpi pūrvaparībhūtavayavaikā kārakavyāpārarūpā nayuktā kramikasyānekakālaspṛśaḥ svātmaikyāyogāt, nāpi kālakramavyāpī caikasvabhāvaśca tasyā āśraye yuktaḥ, kevalaṃ gamanapariṇāmādirūpā sā kriyā | kāyādīnāṃ tu tattadbhinnadeśakālagatapūrvasattāmātrametadatiriktasya anyasyānupalambhāt || 1 |2 |9 ||
We cannot na say yuktā that ‘action’ kriyā…api is one ekā, (but also) made of previous and subsequent parts pūrva-parī-bhūta-vayavā, assuming the form of the operation of acting factors kāraka-vyāpāra-rūpā. It does not na…api belong to the succession kramikasya of various moments aneka-kāla-spṛśaḥ, for it is one like the Self svātmā-aikyā-yogāt. And no na…api solitary nature eka-svabhāvaḥ is furnished with the succession of time kāla-krama-vyāpī…tasyāḥ…āśraye…yuktaḥ.
Action sā…kriyā is only kevalam ‘moving’, ‘changing’, etc. gamana-pariṇāma-ādi-rūpā, and tu is simply the production of ever new states of the body, and such, (occurring) in various spaces and times tat-tat-bhinna-deśa-kāla-gata-pūrva-sattā-mātram…kāya-ādīnām, (because) we don’t see anything anupalambhāt else that would be distinct from that etat-atiriktasya…anyasya. || 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 ||
पूर्वस्मिन्सति परस्य सत्तेत्येतावन्मात्रे’ नुभवः । क्रियावच्च न
क्रियाकारकसंबन्धः कश्चिद्भिन्नस्यास्यानुपलम्भात् । कार्यकारणभावादृते
नान्यद्वस्तुनां ज्ञातेयम् ॥ १।२।१० ॥
pūrvasminsati parasya sattetyetāvanmātre’ nubhavaḥ | kriyāvacca na kriyākārakasaṃbandhaḥ kaścidbhinnasyāsyānupalambhāt | kāryakāraṇabhāvādṛte nānyadvastunāṃ jñāteyam || 1 |2 |10 ||
What is experienced anubhavaḥ is iti the existence of previous other things pūrvasmin…sati…parasya…sattā, nothing else mātre. Like reagarding action kriyā-vat, no na connection with action and operating factors exists kriyā-kāraka-saṃbandhaḥ...kaścid, for it is not seen anupalambhāt separately asya…bhinnasya. Apart ṛte from ‘cause’ and ‘effect’ karya-kāraṇa-bhāvāt, no na other anyat connection exists jñātā…iyam between things vastunām. || 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 ||
सम्बन्धो द्विष्ठो न चैकेनात्मनोभयत्रावस्थितिर्युक्ता न च द्वयोः
सिद्धयोरन्योन्यापेक्षात्मा नापि स्वात्ममात्रनिष्ठयोः पारतन्त्र्यरूपः संबन्धः ।
ततो यथा ज्ञातृत्वं कल्पितं तथा कर्तृत्वम् अपीति कथम् आत्मा सर्वेश्वर इति
॥ १।२।११॥
sambandho dviṣṭho na caikenātmanobhayatrāvasthitiryuktā na ca dvayoḥ siddhayoranyonyāpekṣātmā nāpi svātmamātraniṣṭhayoḥ pāratantryarūpaḥ saṃbandhaḥ | tato yathā jñātṛtvaṃ kalpitaṃ tathā kartṛtvam apīti katham ātmā sarveśvara iti || 1 |2 |11 ||
Connection sambandhaḥ must include two things, dviṣṭhaḥ and ca the Self ātmanā, which is one ekena, cannot na exist in both ubhayatra-avasthitiḥ. We ca also cannot na state yuktā that two dvayoḥ perceived things siddhayoḥ are mutually dependent on each other anyonya-apekṣa-ātmā; (moreover), there is also api no na connection saṃbandhaḥ between two self-established things svātmā-mātra-niṣṭhayoḥ in the form of dependency pāratantrya-rūpaḥ. Therefore tataḥ, just yathā…tathā as the knower jñātṛ-tvam is imagined kalpitam, even so api the doer kartṛtvam. Thus iti, how to state katham that the Self ātmā is the Lord of everything sarva-īśvaraḥ…iti? || 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 ||
पूर्वानुभवसंस्कारप्रबोधजन्मापि स्मृतिरात्ममात्रनिष्ठत्वात्स्वरूपसंवेदिकैव
न तु पूर्वानुभवावेशाभावात्पूर्वानुभूतार्थव्यवस्थापिका घटते ॥ १।३।१ ॥
pūrvānubhavasaṃskāraprabodhajanmāpi smṛtirātmamātraniṣṭhatvātsvarūpasaṃvedikaiva na tu pūrvānubhavāveśābhāvātpūrvānubhūtārthavyavasthāpikā ghaṭate || 1 |3 |1 ||
Though api ‘recollection’ smṛtiḥ is an awakening of the impressions of previous experiences pūrva-anubhava-saṃskāra-prabodha-janma, it knows only itself svarūpa-saṃvedikā…eva, since it is dependent on itself ātmā-mātra-niṣṭhatvāt; and since it does not pierce the previous perception directly pūrva-anubhava-āveśa-abhāvāt, (memory or recollection) does not shed light on the previously perceived object (but only on its impression) pūrva-anubhūta-artha-vyavasthāpikā…ghaṭate. || 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 ||
सर्वा हि ज्ञाप्तिः स्वसंवेदनैकरूपानन्यसंविद्वेद्या,
रूपरसज्ञानयोरन्योन्यवेदने’न्योन्यविषयवेदनमपि स्यात्ततश्च
इन्द्रियनियमाभावः । पूर्वानुभवसंस्कारजत्वेन तत्सादृश्यमात्रं न तु
पूर्वानुभवावगतिः, तदभावात्तत्सादृश्यमपि नावसेयम् ॥ १।३।२ ॥
sarvā hi jñāptiḥ svasaṃvedanaikarūpānanyasaṃvidvedyā, rūparasajñānayoranyonyavedane’nyonyaviṣayavedanamapi syāttataśca indriyaniyamābhāvaḥ | pūrvānubhavasaṃskārajatvena tatsādṛśyamātraṃ na tu pūrvānubhavāvagatiḥ, tadabhāvāttatsādṛśyamapi nāvaseyam || 1 |3 |2 ||
All sarvā…hi perceptions jñāptiḥ are known only by itself and not by any other perception sva-saṃvedana-eka-rūpa-ananya-saṃvit-vedyā. If the cognition of form and taste rūpa-rasa-jñānayoḥ would mutually perceive each other’s object anyonya-vedane…anyonya-viṣaya-vedanam…api, then syāt…tataḥ…ca the restriction or limitation of the senses (to their own sense-object) would not exist indriya-niyama-abhāvaḥ. A (recollection is produced) from a previous perception pūrva-anubhava-saṃskārajatvena, (and) it is merely its similarity (to that previously perceived object) tat-sādṛśya-mātram, but tu not na the direct perception (of that previously perceived object) pūrva-anubhava-avagatiḥ. Without this fact tat-abhāvāt, not na even api similarity tat-sādṛśyam would be produced (in recollection) āvaseyam. || 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.
न चापि भ्रन्त्या पूर्वानुभवं तद्विषयं च शुक्तौ
रजतमिवासंवेद्यमानमध्यवस्यतीति स्मृतिस्तद्विषया ॥ १।३।३ ॥
na cāpi bhrantyā pūrvānubhavaṃ tadviṣayaṃ ca śuktau rajatamivāsaṃvedyamānamadhyavasyatīti smṛtistadviṣayā || 1 |3 |3 ||
But ca…api (the relationship between) a previous perception pūrva-anubhavam and ca its object tat-viṣayam is not na erronous bhrantyā, since one is not perceived in the other, just like one cannot perceive asaṃvedya-mānam…adhyavasyati…iti…smṛtiḥ…tat-viṣayā silver rajatam…iva in mother-of-pearl śuktau. || 1 |3 |3 |
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.
पूर्वानुभवाप्रकाशात्तद्विषयसंप्रमोषे’ध्यवसायमात्रात्स्मृतित्वं न युक्तम् । न
च भ्रान्त्या पूर्वानुभूताव्यवस्थापनम्, पूर्वानुभवास्पर्शे च
तद्भिन्नयोगक्षेमाया भ्रान्तेः संस्कारजत्वे को ग्रहः ॥ १।३।४॥
pūrvānubhavāprakāśāttadviṣayasaṃpramoṣe’dhyavasāyamātrātsmṛtitvaṃ na yuktam | na ca bhrāntyā pūrvānubhūtāvyavasthāpanam, pūrvānubhavāsparśe ca tadbhinnayogakṣemāyā bhrānteḥ saṃskārajatve ko grahaḥ || 1 |3 |4 ||
We cannot state na…yuktam that a memory smṛti-tvam arises merely from determination adhyavasāya-mātrāt if its object is not perceived tat-viṣaya-saṃpramoṣe due to the lack of a previous perception pūrva-anubhava-aprakāśāt. Moreover ca, the determination of a previous perception pūrva-anubhūta-avyavasthāpanam is not na erroneous bhrāntyā. And ca, when there is no contact with a previous perception pūrva-anubhava-asparśe, why kaḥ should we say grahaḥ that memory arises from impressions saṃskārajatve due to an error bhrānteḥ, that maintains only that which is different from the previous perception tat-bhinna-yoga-kṣemāyāḥ? || 1 |3 |4 ||
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 ||
अध्यवसाय एव भ्रान्त्या विषयव्यवस्थापको न तु स्वसंवित्स च जडः
कथमर्थव्यवस्थाया हेतुः ।
चिद्रूपो’प्यतीतार्थमात्रमाभासयेदबाह्यस्वात्मोल्लेखमात्रप्रकाशो वा न तद्धेतुः
॥ १।३।५॥
adhyavasāya eva bhrāntyā viṣayavyavasthāpako na tu svasaṃvitsa ca jaḍaḥ kathamarthavyavasthāyā hetuḥ | cidrūpo’pyatītārthamātramābhāsayedabāhyasvātmollekhamātraprakāśo vā na taddhetuḥ || 1 |3 |5 ||
Only eva that determination adhyavasāyaḥ is erronous bhrāntyā (which) maintains the object viṣaya-vyavasthāpakaḥ, but tu not na the awareness of itself sva-saṃvit. Therefore ca, how katham can saḥ a lifeless entity jaḍaḥ create hetuḥ an object to perceive artha-vyavasthāyāḥ? But api if its nature is Consciousness --i.e. not false-- cit-rūpaḥ, it can manifest ābhāsayet only previously perceived objects atīta-artha-mātram, or vā it can shed Light on nothing but non-external things as its own manifestation abāhya-sva-ātmā-ullekha-mātra-prakāśaḥ, so it cannot be na the source of that --i.e. of an object-- tat-hetuḥ. || 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 ||
ज्ञानानि स्वात्ममात्रपरिनिष्ठतानि स्वसंविद्रूपतया अपरसंवेद्यानि ।
तेषामन्योन्यविषयसंघट्टनामयः परमार्थोपदेशपर्यन्तो लोकव्यवहारः
कथम् ॥ १।३।६ ॥
चित्तत्त्वमेव विश्वरूपमतो’ तिरिक्तस्यानुपपत्तेः,
अषेषपदार्थज्ञानानामन्योन्यानुसंधानम् । अस्यैव ज्ञानादिकाः शक्तयः । मत्तः
स्मृतिर्ज्ञानमपोहनं चेति ह्युक्तम् ॥ १।३।७ ॥
jñānāni svātmamātrapariniṣṭhatāni svasaṃvidrūpatayā aparasaṃvedyāni | teṣāmanyonyaviṣayasaṃghaṭṭanāmayaḥ paramārthopadeśaparyanto lokavyavahāraḥ katham || 1 |3 |6 ||
cittattvameva viśvarūpamato’ tiriktasyānupapatteḥ, aṣeṣapadārthajñānānāmanyonyānusaṃdhānam | asyaiva jñānādikāḥ śaktayaḥ | mattaḥ smṛtirjñānamapohanaṃ ceti hyuktam || 1 |3 |7 ||
Perceptions jñānāni cannot be known by other perceptions aparasaṃvedyāni, since they perceive only themselves sva-saṃvit-rūpatayā, (or in other words), they are limited to themselves svātmā-mātra-pariniṣṭhatāni. How can katham worldly activities loka-vyavahāraḥ, of which pinnacle is the Teaching about Supreme Reality, (exist) parama-artha-upadeśa-paryantaḥ, if (worldly activities are) connections between mutually different things anyonya-viṣaya-saṃghaṭṭanā-mayaḥ of such perceptions teṣām?
Only eva the Principle of Consciousness cit-tattvam is the nature of everything viśva-rūpam, since ataḥ nothing else atiriktasya is perceived anupapatteḥ. This is the mutual fusion of (all) perceptions (and their) objects anyonya-anusaṃdhānam…aṣeṣa-pada-artha-jñānānām. The powers śaktayaḥ like ‘cognition, etc.’ jñānādikāḥ belong only eva to That asya. As it is said ca…iti…hi…uktam: “memory smṛtiḥ, cognition jñānam and rejection apohanam (arise) from Me mattaḥ”. || 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 ||
पश्चादपि पूर्वानुभूतार्थानुभवितृत्वात्पूर्वानुभवतार्थप्रकाशासंप्रमोषणम्,
तस्यैकस्य विभोः कर्तुः स इत्यत्र पूर्वानुभूतत्वेन प्रत्यवमर्शः स्मृतिर्नाम
व्यापारः ॥ १।४।१ ॥
paścādapi pūrvānubhūtārthānubhavitṛtvātpūrvānubhavatārthaprakāśāsaṃpramoṣaṇam, tasyaikasya vibhoḥ kartuḥ sa ityatra pūrvānubhūtatvena pratyavamarśaḥ smṛtirnāma vyāpāraḥ || 1 |4 |1 ||
Since He is the perceiver of a previously perceived object pūrva-anubhūta-artha-anubhavitṛ-tvāt, the previously perceived object does not fade away pūrva-anubhavatā-artha-prakāśa-asaṃpramoṣaṇam even after its perception paścāt…api. Recollection smṛtiḥ is only this solitary ekasya Lord’s tasya…vibhoḥ, the doer’s kartuḥ activity vyāpāraḥ…nāma, experiencing prati-avamarśaḥ the previously perceived pūrva-anubhūtatvena object as ‘that’ --as a remembered object-- saḥ…iti. || 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 ||
स्मृतिशक्त्या स इति पूर्वानुभूतं स्वलक्षणं परामृशन्नाभासयत्येव अन्यथा
प्रकाशितस्य परमर्थो न कृतः स्यात्स्वसत्ताकाल एव च, तेन स्मरणकाले
नष्टस्याप्याभासो न दुष्यति ।
कदाचित्त्वर्थितावशाद्घटकाञ्चनद्रव्यसत्ताद्यन्यतमैकाभासरूपेणैवास्य
स्फुटावभासः, अन्यदा तु सर्वात्मनार्थित्वेन तथैव ।
अतिशयनिरन्तरविहितचेतसस्तु दृष्टार्थप्रत्यक्षीकार एव ॥ १।४।२ ॥
smṛtiśaktyā sa iti pūrvānubhūtaṃ svalakṣaṇaṃ parāmṛśannābhāsayatyeva anyathā prakāśitasya paramartho na kṛtaḥ syātsvasattākāla eva ca, tena smaraṇakāle naṣṭasyāpyābhāso na duṣyati | kadācittvarthitāvaśādghaṭakāñcanadravyasattādyanyatamaikābhāsarūpeṇaivāsya sphuṭāvabhāsaḥ, anyadā tu sarvātmanārthitvena tathaiva | atiśayanirantaravihitacetasastu dṛṣṭārthapratyakṣīkāra eva || 1 |4 |2 ||
The subject saḥ…iti, being aware parāmṛśat through his ‘power of recollection’ smṛti-śaktyā, manifests the previously manifested object pūrva-anubhūtam…svalakṣaṇam. Otherwise anyathā, there is no manifestation na…kṛtaḥ paramarthaḥ of a previously manifested object prakāśitasya, and ca it actually syāt occurs in the moment of its recollection sva-sattā-kālaḥ…eva. Hence tena, the appearance ābhāsaḥ even of an already disappeared object naṣṭasya…api in the moment of its recollection smaraṇakāle is valid na…duṣyati.
Sometimes kadācit…tu, an object is manifested in the form of a single entity aika-ābhāsa-rūpeṇa according to the perceiver’s purpose arthitā-vaśāt, for example: as a pot, golden, solid, a substence, existence, etc. ghaṭa-kāñcana-dravya-sattā-ādi-anyatam. (In such cases), its asya manifestation is clearly seen sphuṭa-avabhāsaḥ.
In other moments anyadā…tu, when perception ‘as a whole’ is desired (, it manifests that way) sarva-ātmanā…arthitvena also in a clearly seen form tathā…eva. But tu for someone whose mind is perfectly fixed without any break atiśaya-nirantara-vihita-cetasaḥ, the previously seen object manifests directly dṛṣṭa-artha-pratyakṣī-kāraḥ…eva. || 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 ||
पूर्वानुभूतश्चार्थो’ नुभवेन सह तात्कालिकस्मृतिप्रकाशे’ वभासमानः
स्मृत्यभिन्न एव प्रकाशाद्भिन्नस्य प्रकाशमानतानुपपत्तेः । एवं
चानुभवस्मृत्यादिसंविदामैक्यं स एव चात्मावेदकः तथा हि ॥ १।४।३ ॥
pūrvānubhūtaścārtho’ nubhavena saha tātkālikasmṛtiprakāśe’ vabhāsamānaḥ smṛtyabhinna eva prakāśādbhinnasya prakāśamānatānupapatteḥ | evaṃ cānubhavasmṛtyādisaṃvidāmaikyaṃ sa eva cātmāvedakaḥ tathā hi || 1 |4 |3 ||
And ca the previously manifested pūrvā-anubhūtaḥ object arthaḥ, appearing anubhavena…saha in the light of a particular moment when it is recollected tātkālika-smṛti-prakāśe, is manifested avabhāsamānaḥ in oneness with its memory smṛti-abhinnaḥ…eva, since there is no manifestation prakāśa-mānatā-anupapatteḥ of something which is different bhinnasya from Light prakāśāt. Therefore evam…ca, there is oneness aikyam of cognitions like direct perception, recollection, etc. anubhava-smṛti-ādi-saṃvidām, and ca that is only Him saḥ…eva, the Knower, or the Self ātmā-vedakaḥ…tathā…hi. || 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 ||
स्मृतौ स्मर्यमाणो’ नुभूतार्थो यथा पृथग्भूतो भाति न तथानुभवः स्वात्मन
एवाहन्ताप्रत्येयस्यानुभवमयत्वेन प्रथनात्यश्चानेककालो’ हं वेद्यो’र्थः स
एवात्मा ॥ १।४।४ ॥
smṛtau smaryamāṇo’ nubhūtārtho yathā pṛthagbhūto bhāti na tathānubhavaḥ svātmana evāhantāpratyeyasyānubhavamayatvena prathanātyaścānekakālo’ haṃ vedyo’rthaḥ sa evātmā || 1 |4 |4 ||
In recollection smṛtau, the previously experienced anubhūta-arthaḥ, (and currently) recollected smarya-māṇaḥ object does not na exist bhāti separately pṛthag-bhūtaḥ, as tathā it is the perception anubhavaḥ of one’s Self svātmanaḥ…eva, (in which perception), His ahantā or I-ness ahantā-pratyeyasya is manifested anubhava-mayatvena…prathanāt. And ca it is that ‘aham’ or ‘I’ aham which yaḥ is the object arthaḥ, the knowable vedyaḥ in every moment aneka-kālaḥ. It is saḥ only eva the Self ātmā. || 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 ||
सर्वज्ञानामपि प्रमात्रन्तरगतोपलम्भाः स्वसंविन्मात्रवेद्यस्वभावाः
स्वात्मारूडा एव भासेरन्, अतश्च तेषां योगिनां परात्मतापत्तिरेव तत्त्वम् ।
प्रमेयकक्ष्यायामपि घटादिवत्प्रातिस्विकेन शुद्धबोधात्मना रूपेणावभासेरन्यदि
तथा संभवेत् ॥ १।४।६ ॥
sarvajñānāmapi pramātrantaragatopalambhāḥ svasaṃvinmātravedyasvabhāvāḥ svātmārūḍā eva bhāseran, ataśca teṣāṃ yogināṃ parātmatāpattireva tattvam | prameyakakṣyāyāmapi ghaṭādivatprātisvikena śuddhabodhātmanā rūpeṇāvabhāseranyadi tathā saṃbhavet || 1 |4 |6 ||
Even api for every omniscients sarva-jñānām, perceptions of others pramātṛ-antara-gata-upalambhāḥ, that are resting only on their Self sva-ātmā-ārūḍāḥ…eva, are to be known essentially and strictly by their power of perception sva-saṃvit-mātra-vedya-svabhāvāḥ when they shine bhāseran. So ataḥ…ca, yogī-s teṣām…yoginām identify themselves with the self of others (during such an act) para-ātmatā-pattiḥ…eva…tattvam. Even api…yadi…tathā…saṃbhavet in the perception of objects prameya-kakṣyāyām like a pot, etc. ghaṭā-ādi-vat they appear avabhāseran in the form rūpeṇa of pure awareness śuddha-bodha-ātmanā that is not seen by anyone else prātisvikena. || 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 ||
मया दृष्टमिति प्रमात्रन्तर्गतदर्शनपरामर्शात्मिकया एव
स्मृतेर्विभज्यकथनमेतदेवमनुभवे’ सौ ममाभूदिति भेदेनापि निर्देशः ॥
१।४।६ ॥
mayā dṛṣṭamiti pramātrantargatadarśanaparāmarśātmikayā eva smṛtervibhajyakathanametadevamanubhave’ sau mamābhūditi bhedenāpi nirdeśaḥ || 1 |4 |6 ||
(The memory:) “that asau appeared ābhūt to me mama in my perception anubhave…iti”, in which the perception itself is mentioned separately vibhajya…kathanam…etat…evam, is just a different bhedena…api verbal expression nirdeśaḥ of the memory smṛteḥ “I saw that” mayā…dṛṣṭam…iti, as it is an awareness of a perception residing in the perceiving subject pramātṛ-antar-gata-darśana-parāmarśa-ātmikayā…eva. || 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 ||
पुरःस्थितार्थविकल्पने’पि घटमिमं पश्यामि घटो’ यमिति वा प्रमातृमयमेव
दर्शनं प्रत्यवमृश्यते ॥ १।४।७ ॥
puraḥsthitārthavikalpane’pi ghaṭamimaṃ paśyāmi ghaṭo’ yamiti vā pramātṛmayameva darśanaṃ pratyavamṛśyate || 1 |4 |7 ||
Even api in the thought about a directly perceived object puraḥ-sthita-artha-vikalpane, whether it shines as “this is a pot” ghaṭaḥ…ayam…iti or vā “I see this pot” ghaṭam…imam…paśyāmi, the perception darśanam is an awareness pratyavamṛśyate, and it consists solely of the perceiving subject pramātṛ-mayam…eva. || 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 ||
तस्माद्दृक्परामर्शपुरःसारायां स्मृतौ विकल्पमात्रे वा दृक्शब्दानुवेधं विनापि स
इत्ययमिति वार्थमात्रनिर्देशेन सर्वत्रैकप्रमातृलीनावेवानुभाव्यानुभावकौ
मायाकृतविच्छिन्नावभासावपि प्रकाशेते ॥ १।४।८॥
tasmāddṛkparāmarśapuraḥsārāyāṃ smṛtau vikalpamātre vā dṛkśabdānuvedhaṃ vināpi sa ityayamiti vārthamātranirdeśena sarvatraikapramātṛlīnāvevānubhāvyānubhāvakau māyākṛtavicchinnāvabhāsāvapi prakāśete || 1 |4 |8 ||
Therefore tasmāt, in memory smṛtau or vā in mere thinking vikalpa-mātre, since both are based on a previous perception dṛk-parāmarśa-puraḥ-sārāyām, the words “that” saḥ…iti and vā “this” ayam…iti refer only to the object artha-mātra-nirdeśena, but api without vinā being mixed with the term ‘perception’ dṛk-śabda-anuvedham. They appear prakāśete only as the ‘perceived’ and the ‘perceiver’ anubhāvya-anubhāvakau that are always sarvatra manifested only in the solitary subject eka-pramātṛ-līnau…eva, but api differentiated simply by the power of duality māyā-kṛta-vicchinna-avabhāsau. || 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 ||
प्रत्यक्षे’ पि यावदर्थानां भेदेनाभासः प्रमात्रन्तर्लीनानामेव सतां युक्तः ॥
१।५।१ ॥
pratyakṣe’ pi yāvadarthānāṃ bhedenābhāsaḥ pramātrantarlīnānāmeva satāṃ yuktaḥ || 1 |5 |1 ||
Even in direct perception pratyakṣe…api, differentiation bhedena of objects arthānām shines ābhāsaḥ only eva if yāvat…yuktaḥ they rest innately in the real perceiving subject pramātṛ-antar-līnānām…satām. || 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 ||
प्रमातृसंज्ञानप्रकाशस्वरूपतां विना यथादौ घटे’स्य नावभातस्तथा
ज्ञानकालो’ पि स्यात्, प्रकाशमानता चार्थस्य प्रकाशः स्वरूपभूतो न तु भिन्नः
॥ १।५।२ ॥
pramātṛsaṃjñānaprakāśasvarūpatāṃ vinā yathādau ghaṭe’sya nāvabhātastathā jñānakālo’ pi syāt, prakāśamānatā cārthasya prakāśaḥ svarūpabhūto na tu bhinnaḥ || 1 |5 |2 ||
If yathā…tathā there is no na initial adau manifestation avabhātaḥ of a pot ghaṭe without vinā the Essential Nature of Light, also called the cognizing Subject pramātṛ-saṃjñāna-prakāśa-svarūpatām, there is actually syāt no manifestation during the act of cognition itself jñāna-kālaḥ…api. And ca the light or existence prakāśaḥ of an object arthasya is nothing but its actual manifestation prakāśamānatā, (as that) is its real nature, svarūpa-bhūtaḥ and tu not na something else bhinnaḥ. || 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 ||
प्रकाशमात्रं चार्थाद् भिन्नं सर्वार्थसाधारणं तस्य घटस्य प्रकाशो ऽयम्
अयं पटस्यैवेति विषयनियमो निर्निबन्धनः । तस्माद् अर्थस्य सिद्धिः
प्रकाशात्मतायत्ता ॥ १।५।३॥
prakāśamātraṃ cārthād bhinnaṃ sarvārthasādhāraṇaṃ tasya ghaṭasya prakāśo 'yam ayaṃ paṭasyaiveti viṣayaniyamo nirnibandhanaḥ | tasmād arthasya siddhiḥ prakāśātmatāyattā || 1 |5 |3 ||
Mere Prakāśa, (Which) is in Itself Perfect and non-differentiated prakāśa-mātram, but ca different bhinnam from objects arthāt is common to all things sarva-artha-sādhāraṇam. The limitation of objects viṣaya-niyamaḥ, like iti: “this ayam is the light prakāśaḥ of a pot tasya…ghaṭasya”, “this (other one) ayam is simply eva (the light) of a blanket paṭasya” has no connection or mutual foundation nirnibandhanaḥ. Thus tasmāt, manifestation siddhiḥ of an object arthasya is dependent on Light prakāśātmatāyattā. || 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.
जडानामाभासमानतैव सत्तासिद्धिः सा च आभासात्मतैव । ततश्च
बोधमात्रमेकमेवात्र तत्त्वम् । तस्याविशेषे’ पि क्रमेण विशिष्यमाणो’
र्थावभासस्ततो’ न्यमप्रकाशमानं हेतुतया बाह्यमर्थमूहयेदिन्द्रियवत् ॥
१।५।४॥
jaḍānāmābhāsamānataiva sattāsiddhiḥ sā ca ābhāsātmataiva | tataśca bodhamātramekamevātra tattvam | tasyāviśeṣe’ pi krameṇa viśiṣyamāṇo’ rthāvabhāsastato’ nyamaprakāśamānaṃ hetutayā bāhyamarthamūhayedindriyavat || 1 |5 |4 ||
Only eva the actual manifestation ābhāsamānatā of lifeless objects jaḍānām is the sā proof of their existence sattā-siddhiḥ, and ca this shows the fact that manifestation is (their) very essence ābhāsa-ātmatā…eva. Therefore tataḥ…ca, only eva solitary ekam Consciousness bodha-mātram is true reality tattvam here atra. Even api in its tasya non-difference aviśeṣe, the manifestation of objects artha-avabhāsaḥ is gradually krameṇa changing viśiṣya-māṇaḥ; thus tataḥ, something else anyam which is not manifested aprakāśa-mānam is imagined ūhayed as their cause hetutayā, (and leads to the acceptance) of an object’s artham externality bāhyam, like in the case of the senses indriyavat. || 1 |5 |4 ||
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 ||
विचित्रवासनाप्रबोधो न बोधाद्भिन्नः, तस्यापि वैचित्र्ये को हेतुः । ततो बाह्य
एवार्थो भिन्नाभासहेतुः ॥ १।५।५ ॥
vicitravāsanāprabodho na bodhādbhinnaḥ, tasyāpi vaicitrye ko hetuḥ | tato bāhya evārtho bhinnābhāsahetuḥ || 1 |5 |5 ||
The awakening of various impressions vicitra-vāsanā-prabodhaḥ is not na different bhinnaḥ from Consciousness bodhāt. What kaḥ is then the cause hetuḥ of their manifoldness vaicitrye…tasya…api? So tataḥ, only eva an external bāhyaḥ object arthaḥ can be the source of a differentiated manifestation bhinna-ābhāsa-hetuḥ. || 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 ||
आभासमानैरेव अर्थैर्व्यवहारः, ते चाभासात्मकाः सन्तु का क्षतिः । तत्किं
बाह्येन कार्यं तावता लोकयात्रासमाप्तेः। बाह्यश्चार्थः प्रमाणाबाधितः सावयवो
विरुद्धधर्माध्यासादेर्निरवयवश्च दिक्षट्कयोगादेर्बहुशः ॥ १।५।६ ॥
ābhāsamānaireva arthairvyavahāraḥ, te cābhāsātmakāḥ santu kā kṣatiḥ | tatkiṃ bāhyena kāryaṃ tāvatā lokayātrāsamāpteḥ | bāhyaścārthaḥ pramāṇābādhitaḥ sāvayavo viruddhadharmādhyāsāderniravayavaśca dikṣaṭkayogāderbahuśaḥ || 1 |5 |6 ||
Worldly course of life vyavahāraḥ (takes place) only eva through manifested ābhāsamānaiḥ objects arthaiḥ. Why would it be an error (to accept them) kṣatiḥ as santu…te…ca mere manifestations ābhāsātmakāḥ? Why kim stick so much tāvatā to external bāhyena cause tat…kāryam to legitimize worldly activity lokayātrāsamāpteḥ? And ca external bāhyaḥ objects arthaḥ are contradicted by pramāṇa or the right way of acquering knowledge (about them, when) pramāṇā-bādhitaḥ they have parts sāvayavaḥ, as in this case we think of them as having opposing qualities, etc. viruddha-dharma-ādhyāsādeḥ; and ca if we consider them partless niravayavaḥ, (the same is true) in many ways bahuśaḥ, since they have connection with the six directions, etc. dik-ṣaṭka-yogādeḥ. || 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 ||
चित्तत्त्वमेव ईश्वरत्वात्स्वात्मरूपतया
उपपन्नाभासनमनन्तशक्तित्वादिच्छावशान्मृदादिकारणं विनैव बाह्यत्वेन
घटटादिकमर्थशशिं प्रकाशयेत् ॥ १।५।७ ॥
cittattvameva īśvaratvātsvātmarūpatayā upapannābhāsanamanantaśaktitvādicchāvaśānmṛdādikāraṇaṃ vinaiva bāhyatvena ghaṭaṭādikamarthaśaśiṃ prakāśayet || 1 |5 |7 ||
Due to Its Sovereignty īśvaratvāt, through Its very own Self svātmā-rūpatayā, only eva the Principle of Consciousness cit-tattvam causes perceived manifestation upapanna-ābhāsanam of objects artha-śaśim to appear prakāśayet externally bāhyatvena like a pot, etc. ghaṭaṭā-ādikam out of Its Infinite Power ananta-śaktitvāt of Will icchā-vaśān simply without vinā…eva any material cause like clay mṛda-ādikāraṇam. || 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 ||
पूर्वावभातान्तःस्थित एव अर्थे
नान्तरीयकार्थदर्शनवशात्तत्तद्देशकालादियोजनया विमर्शनमनुमानम् ।
इन्द्रियमप्यनुमीयत् किंचिन्मात्रं निमित्तं तच्च बिजाद्याभासादाभासितमेव ॥
१।५।८ ॥
pūrvāvabhātāntaḥsthita eva arthe nāntarīyakārthadarśanavaśāttattaddeśakālādiyojanayā vimarśanamanumānam | indriyamapyanumīyat kiṃcinmātraṃ nimittaṃ tacca bijādyābhāsādābhāsitameva || 1 |5 |8 ||
Inference anumānam is an awareness vimarśanam only of a previously perceived object, which rests internally in it antaḥ-sthitaḥ…eva…arthe. (And it takes place) under the influence of the perception of an inseparably linked object nāntarīyaka-artha-darśana-vaśāt, as it is connected with its specific space and time (of occurrence) tat-tat-deśa-kāla-ādi-yojanayā. The senses indriyam are also api inferred anumīyat as some kiṃcit…mātram cause nimittam…tat, manifested ābhāsitam simply eva on account of the appearance of the seed, etc. bija-ādi-ābhāsād. || 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 ||
घटाद्याभासाद्बाह्यस्यानुपपत्तेर्नासीदाभासः, ततस्तत्र नानुमानादपि सिद्धिः ॥
१।५।९ ॥
ghaṭādyābhāsādbāhyasyānupapatternāsīdābhāsaḥ, tatastatra nānumānādapi siddhiḥ || 1 |5 |9 ||
Since there is no perception, and consequently, manifestation na…asīd…ābhāsaḥ…anupapatteḥ of a pot, etc. ghaṭā-ādi-ābhāsāt as something different (from Consciousness) bāhyasya, not na even api inference anumānāt can attain (such thing) siddhiḥ…tataḥ…tatra. || 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 ||
चिदात्मनश्चेश्वरस्य आत्मनीवाभेदेनार्थेष्वपि प्रकाशो’ स्त्यन्यथा
प्रतिभासमानार्थैकविशयो निर्मातृतामयो विमर्श इच्छारूपो न स्यात् ॥ १।५।१० ॥
cidātmanaśceśvarasya ātmanīvābhedenārtheṣvapi prakāśo’ styanyathā pratibhāsamānārthaikaviśayo nirmātṛtāmayo vimarśa icchārūpo na syāt || 1 |5 |10 ||
And ca just like iva in the Self ātmani of the Lord īśvarasya, Who is characterised by Consciousness cit-ātmanaḥ, so also api in objects artheṣu, there is asti an appearance of Light prakāśaḥ without differentiation abhedena; since otherwise anyathā Awareness vimarśaḥ, of which form is Creative Will icchā-rūpaḥ that is the Nature of the Creator nirmātṛtā-mayaḥ, the very essence of the already perceived objects pratibhāsamāna-artha-eka-viśayaḥ does not na exist syāt. || 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 ||
प्रकाशस्य मुख्य आत्मा प्रत्यवमर्शः, तं विना अर्थभेदिताकारस्याप्यस्य
स्वच्छतामात्रं न त्वजाड्यं चमत्कृतेरभावात् ॥ १।५।११॥
prakāśasya mukhya ātmā pratyavamarśaḥ, taṃ vinā arthabheditākārasyāpyasya svacchatāmātraṃ na tvajāḍyaṃ camatkṛterabhāvāt || 1 |5 |11 ||
Awareness pratyavamarśaḥ is the very mukhyaḥ Essence ātmā of Light prakāśasya. Without vinā that tam, though api objects display their own multiplicity artha-bheditā-kārasya…asya, they will be ‘transparent’ svacchatā-mātram, but tu lifeless na…ajāḍyam due to the absence abhāvāt of Camatkṛti or Taste (of Unity) camat-kṛteḥ. || 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 ||
आत्मद्रव्यस्य भावात्मकमप्येतज्जडाद्भेदकतया विमर्शाख्यं मुख्यं रूपमुक्तं
चैतन्यं दृशिशक्तिश्चितिरिति । सा चेतनक्रिया चितिकर्तृतैव ॥ १।५।१२ ॥
ātmadravyasya bhāvātmakamapyetajjaḍādbhedakatayā vimarśākhyaṃ mukhyaṃ rūpamuktaṃ caitanyaṃ dṛśiśaktiścitiriti | sā cetanakriyā citikartṛtaiva || 1 |5 |12 ||
Though api there are these etat different qualities bhāva-ātmakam of the Essence of the Self ātmā-dravyasya, Caitanyam or Universal Consciousness is called Awareness vimarśa-ākhyam, as it is said to be uktam the Main mukhyam Nature rūpam of Consciousness citiḥ, the Power of Perception dṛśi-śaktiḥ, as It distinguishes Itself bhedakatayā from lifeless object jaḍāt. Such sā Power is the Activity of the Perceiving Subject cetana-kriyā, (that is), simply eva being the Doer in the Form of Consciousness citi-kartṛtā. || 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 ||
अभिन्नवाच्याद्या वागेषा नित्यचित्स्वरूपत्वेनानाद्यन्तापरतन्त्रा,
भावान्तरानपेक्षं शुद्धमेतत् स्वातन्त्र्यमैश्वर्यसंज्ञाम् ॥ १।५।१३॥
abhinnavācyādyā vāgeṣā nityacitsvarūpatvenānādyantāparatantrā, bhāvāntarānapekṣaṃ śuddhametat svātantryamaiśvaryasaṃjñām || 1 |5 |13 ||
This eṣā First ādyā Speech vāk, in which its content is undifferentiated abhinna-vācyā due to Its Essential Nature that is Eternal Awareness nitya-cit-svarūpatvena, is Pure śuddham, (and It) is without beginning or end anādi-antā-apara-tantrā, as It is independent of its internal creation bhāva-antara-anapekṣam. This (Purity) etat is ‘Freedom’ svātantryam, also known as ‘Sovereignty’ aiśvarya-saṃjñām. || 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 ||
स्फुरद्रूपता स्फुरणकर्तृता अभावाप्रतियोगिन्यभावव्यापिनी सत्ता भवत्ता
भवनकर्तृता नित्या देशकालास्पर्शात्सैव प्रत्यवमर्शात्मा चितिक्रियाशाक्तिः । सा
विश्वात्मनः परमेश्वरस्य स्वात्मप्रतिष्ठारूपा हृदयमिति तत्र तत्रागमे
निगद्यते ॥ १।५।१४ ॥
sphuradrūpatā sphuraṇakartṛtā abhāvāpratiyoginyabhāvavyāpinī sattā bhavattā bhavanakartṛtā nityā deśakālāsparśātsaiva pratyavamarśātmā citikriyāśāktiḥ | sā viśvātmanaḥ parameśvarasya svātmapratiṣṭhārūpā hṛdayamiti tatra tatrāgame nigadyate || 1 |5 |14 ||
She --i.e. Consciousness or Supreme Speech-- has the Nature of Vibration or Splendour sphurat-rūpatā, and She is the Subject of this Splendour sphuraṇa-kartṛtā. She is not the opposite of ‘non-being’ abhāva-aprati-yoginī, but also Pervades ‘non-being’ abhāva-vyāpinī. She is Existence sattā, Being bhavattā, the Subject of the Activity of Being bhavana-kartṛtā, Eternal nityā, untouched by space and Time deśa-kāla-asparśāt. (Consequently), only eva She sā is Awarness pratyavamarś-ātmā, the Power of the Activity of Consciousness citi-kriyā-śaktiḥ.
She sā is the very Nature of the Supreme Lord parameśvarasya Whose Body is the universe viśva-ātmanaḥ, and She is established as one’s own Self svātmā-pratiṣṭhā-rūpā. Various tatra…tatra Āgama-s āgame say nigadyate (She) is the Heart hṛdayam. || 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 ||
एतादृशशुद्धस्वातन्त्र्यवशान्नैष पृथगेव लब्धप्रतिष्ठं वस्त्ववैति, अपि
त्वज्ञेयमात्मानमनियन्त्रितप्रभावतया ज्ञेयीकरोति । भिन्नज्ञेयसापेक्षत्वे
ज्ञानकर्तृता म्लायेत् ॥ १।५।१५॥
etādṛśaśuddhasvātantryavaśānnaiṣa pṛthageva labdhapratiṣṭhaṃ vastvavaiti, api tvajñeyamātmānamaniyantritaprabhāvatayā jñeyīkaroti | bhinnajñeyasāpekṣatve jñānakartṛtā mlāyet || 1 |5 |15 ||
On account of the Authority of such Pure Freedom etādṛśa-śuddha-svātantrya-vaśāt, He cannot na perceive avaiti any eṣaḥ reality vastu that exists independently pṛthag…eva of His awareness labdha-pratiṣṭham. But api…tu, His Power being unrestrained aniyantrita-prabhāvatayā, He transforms His unperceivable ajñeyam Self ātmānam into perceivable objects jñeyī-karoti. If he would be dependent on created things bhinna-jñeya-sāpekṣatve, His state of being the Subject of any cognition jñāna-kartṛtā would vanish mlāyet. || 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 ||
अत एव वेद्यैकीभावलक्षणपूर्णतामयात्स्वातन्त्र्यात्तदानीन्तनमेव
वेदकमात्मानमीश्वरः शिवो वेदितेत्येवमादिविकल्पैराभासयति
भावनादिव्यवहारार्थम् ॥ १।५।१६ ॥
ata eva vedyaikībhāvalakṣaṇapūrṇatāmayātsvātantryāttadānīntanameva vedakamātmānamīśvaraḥ śivo veditetyevamādivikalpairābhāsayati bhāvanādivyavahārārtham || 1 |5 |16 ||
Therefore ataḥ…eva, (the Lord), out of His Freedom svātantryāt that is Perfection characterized by oneness with knowable objects vedya-ekībhāva-lakṣaṇa-pūrṇatā-mayāt, manifests ābhāsayati Himself ātmānam as the particular cognizer vedakaḥ specific to the particular moment tadānīntanam…eva in the concepts of ādi-vikalpaiḥ Īśvara īśvaraḥ, Śiva, etc. śivaḥ, the sole subject veditā iti. He does so evam for the sake of activities like contemplation, etc. bhāvanā-ādi-vyavahārārtham. || 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.
वर्तमानप्रमातृभावे नाहंप्रत्यवमृश्यस्य प्रमेयत्वेनेदनता । विमर्शभेदे
चाभासभेदे च प्रमातैवेश्वरशब्देन सृष्टो’ हं परामर्शव्यवधानेन केवलम्,
तथा क्रियादिशब्देन पचत्यादिवाचयो’र्थः । यथाहुः
क्रियागुणजातिसंबन्धादिशब्दैर्न क्रियादय उच्यन्ते पचत्यादिमुखेनाभिधानात् ।
ईश्वरशब्दादात्मशब्दाच्चाहमिति परमृशन्न एवात्मानमवैति न साक्षात्,
प्रतीतिस्त्वस्त्येव स्मृत्येवानुभवमुखेनानुभूतस्य ॥ १।५।१७ ॥
vartamānapramātṛbhāve nāhaṃpratyavamṛśyasya prameyatvenedanatā | vimarśabhede cābhāsabhede ca pramātaiveśvaraśabdena sṛṣṭo’ haṃ parāmarśavyavadhānena kevalam, tathā kriyādiśabdena pacatyādivācayo’rthaḥ | yathāhuḥ kriyāguṇajātisaṃbandhādiśabdairna kriyādaya ucyante pacatyādimukhenābhidhānāt | īśvaraśabdādātmaśabdāccāhamiti paramṛśanna evātmānamavaiti na sākṣāt, pratītistvastyeva smṛtyevānubhavamukhenānubhūtasya || 1 |5 |17 ||
The one who has awarness of ‘I’ ahaṃ-prati-avamṛśyasya on the sphere of the present cognizer vartamāna-pramātṛ-bhāve has no na idantā or objectivity idanatā carried out by knowables prameyatvena. (Awareness of) Aham or ‘I’ aham is manifested sṛṣṭaḥ through the word ‘Īśvara’ īśvara-śabdena, as it is simply eva the cognizing subject pramātā in various manifestations ābhāsa-bhede and ca awarenesses vimarśa-bhede. This happens only kevalam indirectly as I-awareness parāmarśa-vyavadhānena.
In the same way tathā, the word ‘kriyā’ or ‘activity’ etc. kriyā-ādi-śabdena, is denoted by the meanings of the verb ‘he cooks’, etc. pacati…ādi-vācayaḥ…arthaḥ. As it is said yathā…āhuḥ: “terms like: ‘activity, quality, birth, connection, etc.’ kriyā-guṇa-jāti-saṃbandha-ādi-śabdaiḥ do not represent na such activities kriyādayaḥ, as (such activities are) represented ucyante mainly by using the verbs ‘he cooks, etc.’ pacati-ādi-mukhena…abhidhānāt. By the words “Īśvara’ īśvara-śabdād and ca ‘Ātman’ ātmā-śabdāt, one perceives avaiti the Self ātmānam and gains awareness (of It, ) aham…iti…paramṛśat but not in a direct form na…eva…na…sākṣāt. So tu, awareness (of the Self) pratītiḥ exists asti…eva only as a memory smṛti…eva of a previously (and) directly perceived thing anubhava-mukhena…anubhūtasya. || 1 |5 |17 ||
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 ||
प्रकाशात्मनः परमेश्वरस्य मायाशक्त्या स्वात्मरूपं विश्वं भेदेनाभास्यते ।
ततः सैव चितिर्ज्ञानमध्यक्षम् । तस्यैव भिन्नस्याभातस्य स्मृतिः
संकल्पो’ध्यवसायो मनोबुद्धिवृत्तिरूपत्वे’पि चितिरेव ॥ १।५।१८ ॥
prakāśātmanaḥ parameśvarasya māyāśaktyā svātmarūpaṃ viśvaṃ bhedenābhāsyate | tataḥ saiva citirjñānamadhyakṣam | tasyaiva bhinnasyābhātasya smṛtiḥ saṃkalpo’dhyavasāyo manobuddhivṛttirūpatve’pi citireva || 1 |5 |18 ||
The world viśvam, of which Nature is one’s own Self svātmā-rūpam, is manifested ābhāsyate in separation bhedena through the Māyāśakti māyā-śaktyā of the Supreme Lord parama-īśvarasya, Whose Essence is Light prakāśa-ātmanaḥ. Therefore tataḥ, only eva Consciousness sā…citiḥ (appears) as cognition jñānam (and) objects of cognition adhyakṣam. Even api as the activity of manas and buddhi or mind and intellect manaḥ-buddhi-vṛtti-rūpatve, which form the tasya…eva appearance bhātasya of differentiation bhinnasya (and) shine as ‘memory’ smṛtiḥ, imagination’ saṃkalpaḥ (and) determination adhya-vasāyaḥ, it is only eva Consciousness (which exists and operates) citiḥ. || 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 ||
साक्षात्कारलक्षणे ज्ञाने’ पि चितो’र्थप्रत्यवमर्शो’ स्ति सूक्ष्मः,
वाचनधावनादौ शीघ्रक्रिया तत्तद्दृश्यमानदेशाद्युपादित्साजिहासानुसंधानेन हि
भवेत् ॥ १।५।१९ ॥
sākṣātkāralakṣaṇe jñāne’ pi cito’rthapratyavamarśo’ sti sūkṣmaḥ, vācanadhāvanādau śīghrakriyā tattaddṛśyamānadeśādyupāditsājihāsānusaṃdhānena hi bhavet || 1 |5 |19 ||
Even api in direct perception sākṣāt-kāra-lakṣaṇe…jñāne, there is asti awareness of the object artha-pratyavamarśaḥ on the part of Consciousness citaḥ in a subtle form sūkṣmaḥ. A fast-paced activity śīghra-kriyā, like recitation or running vācana-dhāvanādau, is something in which determination is about reaching and leaving this or that currect place tat-tat-dṛśya-māna-deśa-ādi-upādit-sā-jihāsa-anusaṃdhānena…hi…bhavet. || 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 ||
अयमिति घट इति वाध्यवसाये भिन्नप्रकाशमाननामरूपातिरिक्तश्चितिशक्तिमय
एवात्मेवाभेदेन अवभासते ॥ १।५।२० ॥
ayamiti ghaṭa iti vādhyavasāye bhinnaprakāśamānanāmarūpātiriktaścitiśaktimaya evātmevābhedena avabhāsate || 1 |5 |20 ||
The cognition vādhya-vasāye…iti “this ayam is iti a pot ghaṭaḥ” is composed merely of the Power of Consciousness beyond its name and form (even if the cognition itself appears as) different from Light bhinna-prakāśa-māna-nāma-rūpa-atirikta-citi-śakti-mayaḥ…eva. The Self ātmā shines avabhāsate in any cognition iva without any difference abhedena. || 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 ||
चित्तत्त्वस्य मायाशक्त्या भिन्नं घटादि संवेद्यं तत्तद्देशकालभिन्नं
प्रकाश्यते यस्याभेदेनावष्ठम्भाद्विभिन्नदेशकालादिना ज्ञानस्मृत्याद्याभासते ॥
१।५।२१ ॥
cittattvasya māyāśaktyā bhinnaṃ ghaṭādi saṃvedyaṃ tattaddeśakālabhinnaṃ prakāśyate yasyābhedenāvaṣṭhambhādvibhinnadeśakālādinā jñānasmṛtyādyābhāsate || 1 |5 |21 ||
Differentiatied bhinnam perceptions like (that of a) pot ghaṭa-ādi-saṃvedyam is manifested prakāśyate with differentation according to this or that place and time tat-tat-deśa-kāla-bhinnam through Māyāśakti māyā-śaktyā to Consciousness Itself cit-tattvasya. Such perceptions avaṣṭhambhāt rest on non-differentiation yasya…abhedena, (so they) manifest ābhāsate as ‘cognition’, ‘recollection’, etc. jñāna-smṛti-ādi (simply) according to their differentiatied place and moment (of appearance) vibhinna-deśa-kāla-ādinā. || 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 ||
प्रकाशस्यात्मन्यहमिति परावाग्रूपत्वात्साभिलापो’पि स्वभावभूतः प्रत्यवमर्शो
न विकल्प इत्युच्यते, स हि प्रतियोगिनिषेधपूर्वो निश्चयो न च अत्र
प्रतियोगिसंभवः ॥ १।६।१ ॥
prakāśasyātmanyahamiti parāvāgrūpatvātsābhilāpo’pi svabhāvabhūtaḥ pratyavamarśo na vikalpa ityucyate, sa hi pratiyoginiṣedhapūrvo niścayo na ca atra pratiyogisaṃbhavaḥ || 1 |6 |1 ||
‘Aham’ aham…iti or ‘Awareness prati-avamarśaḥ of I or Self ātmani’, the Nature of Light prakāśasya, even api if it is associated with words sābhilāpaḥ, cannot be termed na…iti…ucyate ‘vikalpa’ or ‘thought’ vikalpaḥ, since it is the Naturally Born --i.e. Primordial-- svabhāva-bhūtaḥ Supreme Word parā-vāk-rūpatvāt. Vikalpa or thought saḥ…hi is a determination niścayaḥ brought about by the negation of the opposite prati-yogi-niṣedha-pūrvaḥ, and ca there --i.e. in Light-- atra, there is no na possibility of (any) opposite prati-yogi-saṃbhavaḥ. || 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 ||
प्रकाशाद्द्वितीयस्य भिन्नस्य प्रतियोगिनो’प्रकाशसंज्ञस्य अनवभासने
प्रकाशेतरत्वं न स्यात् । तस्य अनाभासे व्यपोहनायोगाद्विकल्पताहानिः ॥ १।६।२
॥
prakāśāddvitīyasya bhinnasya pratiyogino’prakāśasaṃjñasya anavabhāsane prakāśetaratvaṃ na syāt | tasya anābhāse vyapohanāyogādvikalpatāhāniḥ || 1 |6 |2 ||
A reality that is other than Prakāśa or Light prakāśa-itaratvam does not exist na…syāt, for an opposite reality prati-yoginaḥ called ‘aprakāśa’ aprakāśa-saṃjñasya, that is secondary to dvitīyasya and different bhinnasya from Prakāśa prakāśāt cannot appear anavabhāsane. Since it tasya does not arise anābhāse due to the lack of negation (of Light, It) vyapohana-ayogāt is not a thought vikalpatā-hāniḥ. || 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 ||
प्रमातुरेव स्वतन्त्रस्यान्तर्लीनतदतदर्थभासस्य अतदपोहनेन घट इति
निश्चयो विकल्पो नाम व्यापारः ॥ १।६।३ ॥
pramātureva svatantrasyāntarlīnatadatadarthabhāsasya atadapohanena ghaṭa iti niścayo vikalpo nāma vyāpāraḥ || 1 |6 |3 ||
The free svatantrasya Perceiver pramātuḥ alone eva manifests internally both ‘that’ and ‘not-that’ antar-līna-tat-atat-artha-bhāsasya. Through the rejection of the ‘atat’ or ‘not-that’ (or the non-pot) atat-apohanena, the certainty niścayaḥ regarding the pot ghaṭaḥ…iti is an operation vyāpāraḥ called nāma 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 ||
चित्तत्त्वस्यैवेश्वरस्य मायाशक्त्या भेदावभासिनि शरीरे बुद्धवान्तरे वा स्पर्शे
तदुत्तिऋने’ वाकश इति शून्य एव विकल्पने’ हमिति प्रमातृभावेन विमर्शः,
तत्तदाभासमानशरीरादिप्रतियोगव्यपोहनकरणाद्घटो’यमितिवद्विकल्प एव ॥
१।६।४-५ ॥
cittattvasyaiveśvarasya māyāśaktyā bhedāvabhāsini śarīre buddhavāntare vā sparśe taduttiṛne’ vākaśa iti śūnya eva vikalpane’ hamiti pramātṛbhāvena vimarśaḥ, tattadābhāsamānaśarīrādipratiyogavyapohanakaraṇādghaṭo’yamitivadvikalpa eva || 1 |6 |4-5 ||
(When) different manifestations bheda-avabhāsini like that of the body śarīre, of the intellect buddhau, or of an internal sensation āntare…vā…sparśe, or of the ether avākaśa…iti imagined vikalpane as a mere void śūnya…eva beyond them tat-uttiṛne are (perceived) with ‘I’ awareness aham…iti…vimarśaḥ, considering them as the knowing subject pramātṛ-bhāvena under the influence of the Lord’s īśvarasya Māyāśakti māyā-śaktyā, Which (Lord) is none other than Consciousness Himself cit-tattvasya…eva, it is merely eva a vikalpa or thought vikalpaḥ, similar to (the notion:) “this is a teapot” ghaṭaḥ…ayam…itivat, for it is manifested as the negation of opposites like the body, etc. appearing in various forms tat-tat-ābhāsamāna-śarīra-ādi-prati-yoga-vyapohana-karaṇāt. || 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 ||
विच्छिन्नविच्छिन्नेषु शून्यदेहाद्याभासभेदेषु पूर्वाभासाहंकाराख्यानाम्
ऐक्ययोजनान्तःपूर्वाभासस्थितिलक्षणसंस्काराश्रिता प्रमातृव्यापाररूपा
कल्पनैव प्रत्यभिज्ञाख्या ॥ १।६।६ ॥
vicchinnavicchinneṣu śūnyadehādyābhāsabhedeṣu pūrvābhāsāhaṃkārākhyānām aikyayojanāntaḥpūrvābhāsasthitilakṣaṇasaṃskārāśritā pramātṛvyāpārarūpā kalpanaiva pratyabhijñākhyā || 1 |6 |6 ||
Union aikya-yojanā of a previous perception, one’s false-I, a name pūrva-ābhāsa-ahaṃ-kāra-ākhyānām, (or) of various and entirely separated vicchinna-vicchinneṣu manifestations like the void, the body and so on śūnya-deha-ādi-ābhāsa-bhedeṣu, (which union) is lying in impressions marked by the internal maintenance of previously appeared things antaḥ-pūrva-ābhāsa-sthiti-lakṣaṇa-saṃskāra-āśritā, is only eva imagination kalpanā, embodying the operation of the subject pramātṛ-vyāpāra-rūpā, (and it is) called recognition pratyabhijñā-ākhyā. || 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 ||
आदिसर्गे वा व्यवहारे’ पि वा महेश्वरो मायाशक्त्या देहादिमात्मत्वेन अभिनिविश्य
प्रमातारं कूर्वन्नन्तःस्थितं विभान्तमेव तं तमर्थं क्रमेण बहीरूपं
कर्तृशक्त्या भासयति । तथाभासनमेवोत्पादनम् । अस्य देहाद्यनाविष्टस्य तु
स्वतो युगपदहमिदमिति सर्वार्थप्रकाशः ॥ १।६।७ ॥
ādisarge vā vyavahāre’ pi vā maheśvaro māyāśaktyā dehādimātmatvena abhiniviśya pramātāraṃ kūrvannantaḥsthitaṃ vibhāntameva taṃ tamarthaṃ krameṇa bahīrūpaṃ kartṛśaktyā bhāsayati | tathābhāsanamevotpādanam | asya dehādyanāviṣṭasya tu svato yugapadahamidamiti sarvārthaprakāśaḥ || 1 |6 |7 ||
Having entered abhiniviśya the body, etc. deha-ādim as the Self ātmatvena, making it kūrvat the perceiving subject pramātāram in primordial creation ādi-sarge or even vā…api…vā in worldly activity vyavahāre through Māyāśakti māyā-śaktyā, the Great Lord mahā-īśvaraḥ manifests bhāsayati various internally established things vibhāntam…eva…tam…tam…artham…antaḥ-sthitam externally bahī-rūpam one after the other krameṇa by means of Kartṛśakti or the power of activity kartṛ-śaktyā. Therefore tathā, such production utpādanam is alone eva manifestation ābhāsanam.
But when He does not enter the body, etc. (as I) asya…deha-ādi-anāviṣṭasya…tu, both ‘I’ and ‘this’, or the subject and his perceivable object aham…idam…iti appear naturally svataḥ and simultaneously yugapad as the Light of all things sarva-artha-prakāśaḥ. || 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 ||
सर्वसंविद्सुसर्वार्थावभासः प्रमातृसंलीनश्चित्तत्त्ववदानुरूप्यते
प्रकाशमानः सदा स्थित एव ॥ १।६।८ ॥
sarvasaṃvidsusarvārthāvabhāsaḥ pramātṛsaṃlīnaścittattvavadānurūpyate prakāśamānaḥ sadā sthita eva || 1 |6 |8 ||
In all perceptions sarva-saṃvidsu, the manifestation of all objects sarva-artha-avabhāsaḥ is constantly sadā shining prakāśamānaḥ and remains sthitaḥ…eva dissolved in the perceiver pramātṛ-saṃlīnaḥ like the Reality of Consciousness cit-tattva-vat suitably (to Its Nature) ānurūpyate. || 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 ||
ज्ञाने बहिराभासनरूपे सहज एव चित्तत्त्वस्यान्तरर्थावभासः, स्मृत्यादौ तु
पूर्वानुभवात्मा । अत एव स्मृतिः संस्कारजोच्यते ॥ १।६।९ ॥
Jñāne bahirābhāsanarūpe sahaja eva cittattvasyāntararthāvabhāsaḥ, smṛtyādau tu pūrvānubhavātmā | ata eva smṛtiḥ saṃskārajocyate || 1 |6 |9 ||
In direct cognition jñāne, assuming the form of external manifestation bahiḥ-ābhāsana-rūpe, the appearance of objects existing within antar-artha-avabhāsaḥ the Reality of Consciousness cit-tattvasya is natural sahajaḥ…eva. Though tu in recollection and so on smṛti…ādau, it is marked by the perception of a previously perceived thing pūrva-anubhava-ātmā. Thus ataḥ…eva, we can state ucyate that memory smṛtiḥ arises from impressions saṃskāra-jā. || 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 ||
स्वतन्त्रस्तु विकल्पश्चक्षुराद्यगोचरमपि बुद्धविषयतापादनेन यथारुचि
पूर्वानुभूतत्वाविसर्गनेन नवमेव तं तमर्थमाभासयति संनिवेशविषेसं च
। तत्रासावर्थः सहज एवास्ति ॥ १।६।१० ॥
svatantrastu vikalpaścakṣurādyagocaramapi buddhaviṣayatāpādanena yathāruci pūrvānubhūtatvāvisarganena navameva taṃ tamarthamābhāsayati saṃniveśaviṣesaṃ ca | tatrāsāvarthaḥ sahaja evāsti || 1 |6 |10 ||
Though tu a free svatantraḥ thought vikalpaḥ, attaining āpādanena even the sphere of eyes, etc. cakṣur-ādya-gocaram…api as the object of intellect buddhi-viṣayatā according to its taste yathāruci, manifests various new things alone tam…tam…artham…navam…eva without the manifestation of any previously perceived thing pūrva-anubhūta-tva-avisarganena, and ca puts them together saṃniveśa-viṣesam. Thus tatra, such asau things arthaḥ exist asti naturally sahajaḥ…eva. || 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 ||
अपूर्वार्थनिर्माणज्ञानसामार्थ्याच्च विकल्प एव सर्वस्य सर्वज्ञात्वं
सर्वकर्तृत्वं च स्फुटम् ॥ १।६।१२ ॥
apūrvārthanirmāṇajñānasāmārthyācca vikalpa eva sarvasya sarvajñātvaṃ sarvakartṛtvaṃ ca sphuṭam || 1 |6 |12 ||
And ca, being capable of perceiving things that were previously unmanifested apūrva-artha-nirmāṇa-jñāna-sāmārthyāt in thought vikalpe…eva, all-knowing sarva-jñātvam and ca all-doing sarva-kartṛtvam are clearly existing sphuṭam in everyone sarvasya. || 1 |6 |12 ||
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 ||
तत्तत्पदार्थक्रमाच्छुरितश्चैषो’नन्तःस्थित एव आभासः
सर्वसंवित्कालव्याप्यक्रमानन्तचिन्मय आत्मसंज्ञः प्रमाता स्वाञ्गभूते प्रमेये
निर्मातृतया महेश्वरश्च ॥ १।७।१ ॥
tattatpadārthakramācchuritaścaiṣo’nantaḥsthita eva ābhāsaḥ sarvasaṃvitkālavyāpyakramānantacinmaya ātmasaṃjñaḥ pramātā svāñgabhūte prameye nirmātṛtayā maheśvaraśca || 1 |7 |1 ||
And ca this eṣaḥ solely eva internally established antaḥ-sthitaḥ Appearance ābhāsaḥ, (which is) furnished with the sequential manifestation of various objects tat-tat-pada-artha-krama-ācchuritaḥ, (and) without succession akramāt pervading Time that is inherent in all perceptions sarva-saṃvit-kāla-vyāpī, is called the Self ātmā-saṃjñaḥ, composed of Infinite Consciousness anta-cit-mayaḥ.
(He) is the Perceiving Subject pramātā, and ca being the creator nirmātṛtayā of the perceivable prameye composing His body sva-añga-bhūte, (He) is Maheśvara, the Great Lord maha-īśvaraḥ. || 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 ||
अनेकसंवित्स्रोतोमुह्कैरेकप्रमातृसिन्धुमुपलीय भावभेदाः
कार्यकारणतादिव्यवहारसमन्वयं भजन्ते ॥ १।७।२ ॥
anekasaṃvitsrotomuhkairekapramātṛsindhumupalīya bhāvabhedāḥ kāryakāraṇatādivyavahārasamanvayaṃ bhajante || 1 |7 |2 ||
Afte dissolving upalīya into the Ocean of the Sole Perceiver eka-pramātṛ-sindhum, different things bhāva-bhedāḥ partake bhajante in worldly relations like cause and effect, etc. kārya-kāraṇatā-ādi-vyavahāra-samanvayam by means of the currents of various perceptions aneka-saṃvit-srotas-muhkaiḥ. || 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 ||
स्वरूपमवभासनं च भावानां स्वात्मपरिनिष्ठितमेव ।
युगपदेकाभासनिबन्धनश्चैषां समन्वयः । सो’ भिन्नः प्रमातृलीनतया
कल्पते ॥ १।७।३ ॥
svarūpamavabhāsanaṃ ca bhāvānāṃ svātmapariniṣṭhitameva | yugapadekābhāsanibandhanaścaiṣāṃ samanvayaḥ | so’ bhinnaḥ pramātṛlīnatayā kalpate || 1 |7 |3 ||
The essential nature svarūpam and ca the manifestation avabhāsanam of things bhāvānām are both resting in one’s Self svātmā-pariniṣṭhitam alone eva. And ca their eṣām simultaneous yugapad relation to a solitary appearance eka-ābhāsa-nibandhanaḥ is the connection between them samanvayaḥ. It saḥ is considered kalpate undifferentiated abhinnaḥ, for it dissolves into the Perceiver pramātṛ-līnatayā. || 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 ||
कार्यकारणभाव इव तत्सिद्धिरपि प्रत्यक्षानुपलम्भैरेकप्रमातृमुखेन
समन्वयमागत्य क्रियते, असमन्विताः प्रत्यक्षानुपलम्भाः
क्रमिकस्वविषयमात्रज्ञापनक्षीणा नान्योन्यापेक्षोपलक्षणक्षम्०आः ॥ १।७।४ ॥
kāryakāraṇabhāva iva tatsiddhirapi pratyakṣānupalambhairekapramātṛmukhena samanvayamāgatya kriyate, asamanvitāḥ pratyakṣānupalambhāḥ kramikasvaviṣayamātrajñāpanakṣīṇā nānyonyāpekṣopalakṣaṇakṣam0āḥ || 1 |7 |4 ||
Having entered āgatya the connection between samanvayam through the solitary perceiver eka-pramātṛ-mukhena, perceptions and non-perceptions pratyakṣa-anupalambhaiḥ manifest kriyate cause and effect relation kārya-kāraṇa-bhāvaḥ…iva, and even api their establishment tat-siddhiḥ. (If) perceptions and non-perceptions pratyakṣa-anupalambhāḥ are not connected asamanvitāḥ, they vanish when they make known their own objects in a gradual way kramika-sva-viṣaya-mātra-jñāpana-kṣīṇāḥ, (and thus) they cannot na designate mutual dependence anyonyāpekṣa-upalakṣaṇa-kṣamāḥ. || 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 ||
पूर्वानुभवस्वसंवेदनस्य अभावात्स्मृतिस्वसंवेदनमेव
अत्रैकार्थाभासमयप्रमातृरूपं स्मृतिस्वरूप इव प्रमाणम् । स्मृतेः
पूर्वानुभवाभासाभावे कार्यकारणभावासिद्धेर्न कार्यलिङ्गता ॥
pūrvānubhavasvasaṃvedanasya abhāvātsmṛtisvasaṃvedanameva atraikārthābhāsamayapramātṛrūpaṃ smṛtisvarūpa iva pramāṇam | smṛteḥ pūrvānubhavābhāsābhāve kāryakāraṇabhāvāsiddherna kāryaliṅgatā ||
Since no Self-consciousness of a previously experienced thing exists pūrva-anubhava-sva-saṃvedanasya…abhāvāt in recollection atra, only eva the Self-consciousness of a memory smṛti-svasaṃvedanam can serve as the proof pramāṇam for the very existence of the memory itself smṛti-svarūpaḥ…iva. It assumes the nature of the perceiving subject, composed of the manifestation of only one reality eka-artha-ābhāsa-maya-pramātṛ-rūpam.
For in memory, the previous direct perception does not shine anymore pūrva-anubhava-ābhāsā-abhāve…smṛteḥ, the relation of cause and effect is not produced kārya-kāraṇa-bhāva-asiddheḥ; (thus), designation of the effect does not arise (there) na…kārya-liṅgatā. || 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 ||
भिन्नस्वाभासमात्रनिष्ठानां ज्ञानानां को विरोधः, तत् कथं बाध्यबाध्कत्वम् ।
एकप्रामातृविश्रान्तौ तु युक्तम् ॥
bhinnasvābhāsamātraniṣṭhānāṃ jñānānāṃ ko virodhaḥ, tat kathaṃ bādhyabādhkatvam | ekaprāmātṛviśrāntau tu yuktam ||
What would be kaḥ the opposition virodhaḥ between perceptions jñānānām that are restricted merely on their own appearance bhinna-sva-ābhāsa-mātra-niṣṭhānām? How can there katham be tat the ‘opposed’ and the ‘opposer’ bādhya-bādhkatvam? But even if they exist tu, they exist only yuktam because they rest on a solitary perceiver eka-prāmātṛ-viśrāntau. || 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 ||
इह भूतले घटो नास्तीति घटाभावज्ञानं केवलभूतलज्ञानम् एव
शून्यभूतलस्य घटाभावरूपत्वात् । तथैव यदि शुक्तिकारजतयोर्
अपरस्परात्मत्वाच्छुक्तिकाज्ञानं रजताज्ञानम् इति प्रत्यक्षं बाधकम् ॥
iha bhūtale ghaṭo nāstīti ghaṭābhāvajñānaṃ kevalabhūtalajñānam eva śūnyabhūtalasya ghaṭābhāvarūpatvāt | tathaiva yadi śuktikārajatayor aparasparātmatvācchuktikājñānaṃ rajatājñānam iti pratyakṣaṃ bādhakam ||
The perception of the non-existence of a teapot ghaṭa-ābhāva-jñānam or “there is no na…asti teapot ghaṭaḥ here iha in this place bhūtale” is nothing but eva the perception of an empty place kevala-bhūtala-jñānam, since there is no teapot ghaṭa-abhāva-rūpatvāt on an empty place śūnya-bhūtalasya. Similarly tathā…eva…yadi, the perception of mother-of-pearl śuktikā-jñānam is the non-perception of silver rajata-ajñānam, for mother-of-pearl and silver (śuktikā-rajatayoḥ) are not mutually identified aparaspara-ātmā-tvāt. This is iti the opposing nature bādhakam of direct perception pratyakṣam. || 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 ||
केवलभूतलज्नानाद्भूतलस्याघटात्मता सिध्यति, न तु तत्राधारे भिन्नो
दर्शनयोग्यो ऽपि घटो नास्तीति ॥
kevalabhūtalajnānādbhūtalasyāghaṭātmatā sidhyati, na tu tatrādhāre bhinno darśanayogyo 'pi ghaṭo nāstīti ||
By perceiving an empty place kevala-bhūtala-jnānāt, what is proved is that sidhyati the place bhūtalasya is not a teapot aghaṭa-ātmatā, but not na…tu the non-existence na…asti…iti of a teapot ghaṭaḥ on that place ādhāre…tatra, for api it can be a separate bhinnaḥ object of perception darśana-yogyaḥ. || 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 ||
भूतलमभूतलविविक्तं सदैव तत्कथं तज्ज्ञानं कदाचिदेव तत्र
भिन्नघटाभावं साधयेत् । भिन्नघटविविक्तता च भूतलस्य कदाचित्कं रूपं
स्याद्यदि घटसहिततापि कदाचित्स्वरूपं भवेत्, न त्वेवम् । पदार्तौ द्ववेव
स्वात्मपरिनिष्ठितौ, साहित्यं न तदतिरिक्तमुभयात्मकमेकरूपम् । ज्ञानमेकं
तूभयाभाससंसर्गात्मकमप्येकाभासज्ञानान्तराभावरूपम् । वस्तु पुनः
स्वात्मनिष्ठमेव परिच्छिनत्तीति न वस्तुबलेन
प्रदेशदर्शनात्प्रदेशसिद्धिवद्घटाभावसिद्धिः ।
उभयाभासैकज्ञानात्मककार्याभावात्तु स्यात् । न चैवं व्यवधानेन प्रतीतिः
प्रदेशदर्शनादेव तत्सिद्धेः ॥
bhūtalamabhūtalaviviktaṃ sadaiva tatkathaṃ tajjñānaṃ kadācideva tatra bhinnaghaṭābhāvaṃ sādhayet | bhinnaghaṭaviviktatā ca bhūtalasya kadācitkaṃ rūpaṃ syādyadi ghaṭasahitatāpi kadācitsvarūpaṃ bhavet, na tvevam | padārtau dvaveva svātmapariniṣṭhitau, sāhityaṃ na tadatiriktamubhayātmakamekarūpam | jñānamekaṃ tūbhayābhāsasaṃsargātmakamapyekābhāsajñānāntarābhāvarūpam | vastu punaḥ svātmaniṣṭhameva paricchinattīti na vastubalena pradeśadarśanātpradeśasiddhivadghaṭābhāvasiddhiḥ | ubhayābhāsaikajñānātmakakāryābhāvāttu syāt | na caivaṃ vyavadhānena pratītiḥ pradeśadarśanādeva tatsiddheḥ ||
A place bhūtalam is always sadā…eva separated from something which is not a place abhūtala-viviktam. How can tat-katham its perception tat-jñānam prove the non-existence of a separate teapot bhinna-ghaṭa-abhāvam there tatra sometimes kadācid…eva?
And ca being separated from a different teapot bhinna-ghaṭa-viviktatā can be an occasional kadācitkam aspect rūpam of a place bhūtalasya, only if syāt…yadi being together with the teapot can also ghaṭa-sahitatā…api be bhavet its nature sva-rūpam sometimes kadācit.
But this is not true na…tu…evam. There are always eva two dvau things padārtau established in themselves svātmā-pariniṣṭhitau. ‘Being together’ sāhityam is not na a separate aspect eka-rūpam that is devoid of them tat-atiriktam, but also composing both ubhaya-ātmakam.
But tu a ekam perception jñānam, in which two manifestations are connected ubhaya-ābhāsa-saṃsarga-ātmakam…api, is the non-existence of another perception, in which only one manifestation appears eka-ābhāsa-jñāna-antara-abhāva-rūpam.
Though punaḥ, (perception) limits paricchinatti an object’s vastu self-contained nature sva-ātmā-niṣṭham…eva. There iti is no na proof of the non-existence of a teapot ghaṭa-abhāva-siddhiḥ through the perception of a place pradeśa-darśanāt perceived as an object vastu-balena, that would be like the perception of a place pradeśa-siddhi-vat.
But tu there is no existence of an effect in a unified perception of two manifestations ubhaya-ābhāsa-eka-jñāna-ātmaka-kārya-abhāvāt. Not even this is true na…ca…evam. That perception pratītiḥ would be with intervention vyavadhānena, since a mere perception of a place pradeśa-darśanāt…eva proves only that tat-siddheḥ. || 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 ||
प्रदेशेष्वालोकपुरं सन्तमसे मृदुमुष्णादिकं स्पर्शं वा
घटरूपस्पर्शाभावात्मकमनुभूयालोकादि घटाभावो ऽत्रास्ति, घटो नास्तीति
व्यवहर्तुं युक्तम् ॥
pradeśeṣvālokapuraṃ santamase mṛdumuṣṇādikaṃ sparśaṃ vā ghaṭarūpasparśābhāvātmakamanubhūyālokādi ghaṭābhāvo 'trāsti, ghaṭo nāstīti vyavahartuṃ yuktam ||
There are rays of light āloka-puram on empty places pradeśeṣu, or vā soft mṛdum and warm etc. uṣṇādikam touch sparśam for a blind one santamase, and all these are perceived as ‘not-a-teapot’ ghaṭa-rūpa-sparśa-abhāva-ātmakam. Having perceived anubhūya these lightrays and so on āloka-ādi, ‘absence of a teapot exists there’ ghaṭa-abhāvaḥ…atra…asti, (which means) ‘there is no na…asti teapot ghaṭaḥ’. This iti conclusion vyavahartum can be outlined yuktam. || 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 ||
न चैवमालोकस्य पिशाचान्यत्वात्तत्र पिशाचनिषेधप्रसङ्गः, स ह्यदृश्यो ऽन्यत्वे
ऽपि यथा मृद्गोलकस्याप्यन्तरनिवार्यस्तथालोकस्यान्तरे । ततस्तस्य अन्यमत
इवास्मन्मते ऽपि नादृश्यत्वादभावसिद्धिः ॥
na caivamālokasya piśācānyatvāttatra piśācaniṣedhaprasaṅgaḥ, sa hyadṛśyo 'nyatve 'pi yathā mṛdgolakasyāpyantaranivāryastathālokasyāntare | tatastasya anyamata ivāsmanmate 'pi nādṛśyatvādabhāvasiddhiḥ ||
Therefore ca…evam, just because a ghost is not light ālokasya…piśāca-anya-tvāt, we cannot deny the existence of a ghost piśāca-niṣedha-prasaṅgaḥ…na there tatra. It is indeed saḥ…hi invisible adṛśyaḥ, and can exist in light ālokasya…antare, just as yathā…tathā inside antara-nivāryaḥ a lump of clay mṛd-golakasya also api. Thus tataḥ, since it is invisible tasya…adṛśyatvāt, the absence of its presence abhāva-siddhiḥ cannot be proven na, neither in our doctrine asman-mate…api, nor in others anya-mate…iva’. || 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 ||
शुक्तिज्ञानम् एव रजतज्ञानाभावरूपं सिध्यति, तदानीन्तनशुक्तिज्ञानानुभवेन
न भिन्नस्यातीतस्य रूप्यज्ञानस्याप्रामाण्यम् ॥
śuktijñānam eva rajatajñānābhāvarūpaṃ sidhyati, tadānīntanaśuktijñānānubhavena na bhinnasyātītasya rūpyajñānasyāprāmāṇyam ||
Only eva the perception of mother of pearl śukti-jñānam can prove that it was not silver rajata-jñāna-abhāva-rūpam. Though the actual direct perception of mother of pearl tadānīntana-śukti-jñāna-anubhavena cannot na invalidate aprāmāṇyam the perception of silver rūpya-jñānasya, even though it has passed atītasya, and it is different bhinnasya. || 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 ||
शुक्तिकाज्ञानकाले च न पूर्वं रजतज्ञानमस्ति । ततः स धर्मी न सिद्ध इति
नानुमानेन बाधा, एकप्रमातृमयस्वसंवेदने
त्वेकदेशावष्टम्भ्युभयज्ञानमयसंबन्धभासनात्सिध्यति । पश्चात्संवादः
प्रत्यक्षस्वसंवेदने पूर्वस्यापि तस्य भासनादेकं प्रमाणमितरदन्यथेति
भवति । संवादो ऽप्येकप्रमातृकृतः ॥
śuktikājñānakāle ca na pūrvaṃ rajatajñānamasti | tataḥ sa dharmī na siddha iti nānumānena bādhā, ekapramātṛmayasvasaṃvedane tvekadeśāvaṣṭambhyubhayajñānamayasaṃbandhabhāsanātsidhyati | paścātsaṃvādaḥ pratyakṣasvasaṃvedane pūrvasyāpi tasya bhāsanādekaṃ pramāṇamitaradanyatheti bhavati | saṃvādo 'pyekapramātṛkṛtaḥ ||
And ca when mother-of-pearl is perceived śuktikā-jñāna-kāle, the previous perception pūrvam of silver rajata-jñānam does not na exist asti. Hence tataḥ, such attribute saḥ…dharmī is not proved siddhaḥ, so iti its perception cannot na be invalidated bādhā by inference anumānena.
But tu in Self-knowledge, composed of only one perceiver eka-pramātṛ-maya-sva-saṃvedane, it is proved sidhyati by their connection, as both perceptions took place in one place --i.e. in the Self-- eka-deśa-avaṣṭambhya-ubhaya-jñāna-maya-saṃbandha-bhāsanāt. Then paścāt, since even the previous perception exists pūrvasya…api…tasya…bhāsanāt in direct Self-knowledge pratyakṣa-svasaṃvedane, the conclusion saṃvādaḥ is the sole ekam proof pramāṇam, while itarad it is existing iti…bhavati in another anyathā. And api the conclusion saṃvādaḥ is made by the one perceiving subject eka-pramātṛ-kṛtaḥ. || 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 ||
मायाशक्त्या भेदविषयो ऽयं सर्वो व्यवहारस् तथाज्ञानिनां शुद्धो ऽज्ञानान्धानां
तु मलिनस् तत्तद्भिन्नार्थावभासभाजि भगवति संभाव्यते ऽनुभवेन ॥
māyāśaktyā bhedaviṣayo 'yaṃ sarvo vyavahāras tathājñānināṃ śuddho 'jñānāndhānāṃ tu malinas tattadbhinnārthāvabhāsabhāji bhagavati saṃbhāvyate 'nubhavena ||
All sarvaḥ these ayam different objects bheda-viṣayaḥ of worldly course vyavahāraḥ are manifested by Māyāśakti māyā-śaktyā; thus tathā, for those who know the Self jñāninām, they are pure śuddhaḥ, but tu for blind one who has no knowege ajñāna-andhānām, they are impure malinaḥ. They manifest saṃbhāvyate thorugh direct perception anubhavena in the Lord bhagavati, (Who) is furnished with the appearance of various and different objects tat-tat-bhinna-artha-avabhāsa-bhāji. || 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 ||
आभासाः कदाचित् सन्निहितप्रत्यक्षाक्षिप्ता घटो ऽयम् इति व्यवहारहेतवः,
अन्धतमसादौ तु पूर्वानुभवोत्थिताः ॥
ābhāsāḥ kadācit sannihitapratyakṣākṣiptā ghaṭo 'yam iti vyavahārahetavaḥ, andhatamasādau tu pūrvānubhavotthitāḥ ||
Sometimes kadācit, manifestation ābhāsāḥ is dependent on the currect direct perception sannihita-pratyakṣa-ākṣiptāḥ, like iti “this ayam is a teapot ghaṭaḥ”. This is the cause of worldly course vyavahāra-hetavaḥ. But tu for a blind one, or when there is darkness (, and thus it is impossible to see anything directly) andha-tamasa-ādau, manifestation arises from previous perceptions pūrva-anubhava-utthitāḥ. || 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 ||
स्मृत्युत्प्रेक्षारूपेषु प्रत्यक्षपृष्ठपातिषु स्वतन्त्रेषु वान्येषु विकल्पेषु
कालत्रयविषयेष्वर्थावभासो ऽन्तस्तुल्य एवावस्थितः ॥
smṛtyutprekṣārūpeṣu pratyakṣapṛṣṭhapātiṣu svatantreṣu vānyeṣu vikalpeṣu kālatrayaviṣayeṣvarthāvabhāso 'ntastulya evāvasthitaḥ ||
When observed as recollected memories smṛti-utprekṣā-rūpeṣu that arise after direct perception pratyakṣa-pṛṣṭhapātiṣu, or vā in other anyeṣu thoughts vikalpeṣu that arise without such dependence svatantreṣu, but exist on the plane of the three times such as past, present, and future kāla-traya-viṣayeṣu, the manifestation of objects artha-avabhāsaḥ remains avasthitaḥ the same tulyaḥ…eva within antaḥ. || 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 ||
सुखदुःखाद्याभासास्तत्साधनाभासाश्च सदैवान्तः सन्तो ऽपि न तदाह्लादादिमयीं
स्थितिं कुर्वन्त्यतीतत्वाद्बहिस्तदानीमभावात्तदात्वविशिष्टानां च तथाकारित्वात्
॥
sukhaduḥkhādyābhāsāstatsādhanābhāsāśca sadaivāntaḥ santo 'pi na tadāhlādādimayīṃ sthitiṃ kurvantyatītatvādbahistadānīmabhāvāttadātvaviśiṣṭānāṃ ca tathākāritvāt ||
Manifestations such as ‘pleasure’ and ‘sorrow’ sukha-duḥkha-adi-ābhāsāḥ, and ca the manifestations of those features that cause them to arise tat-sādhana-ābhāsāḥ, though api always sadā…eva exist santaḥ internally antaḥ, do not na maintain sthitim…kurvanti their joy, etc. tat-āhlāda-ādi-mayīm, as they are not present atītatvāt.
They do not manifest externally bahiḥ in the present moment tadānīm, for they do not exist anymore abhāvāt, and only ca…tathā those objects that are perceived directly in the present moment tadātva-viśiṣṭānām have power to manifest (joy, sorrow, etc.) kāritvāt. || 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 ||
कुतश्चित्प्रयत्ननिवेशात्स्वतन्त्रविकल्पोल्लिखितं स्फुटमेव सुखादिजातं
विकासादिहेतुः ॥
kutaścitprayatnaniveśātsvatantravikalpollikhitaṃ sphuṭameva sukhādijātaṃ vikāsādihetuḥ ||
But kutaḥ-cit pleasure, etc. sukha-ādi-jātam shine clearly sphuṭam…eva through an intense effort prayatna-niveśāt when illuminated by thoughts that are not dependent (on recollection) svatantra-vikalpa-ullikhitam, for they cause the manifestation (of joy) and similar aspects vikāsa-ādi-hetuḥ. || 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 ||
सर्वेषामाभासानां भावाभावविषयानामबहीरूपत्वे ऽपि सत्तास्त्येव स्मृत्यादौ,
बाह्यत्वम् हि तेषामुपाधिर्न स्वरूपम् । अभावाभासस्यान्तःसत्तायाम् अपि
बहिरभावात् तथात्वम् ॥
sarveṣāmābhāsānāṃ bhāvābhāvaviṣayānāmabahīrūpatve 'pi sattāstyeva smṛtyādau, bāhyatvam hi teṣāmupādhirna svarūpam | abhāvābhāsasyāntaḥsattāyām api bahirabhāvāt tathātvam ||
Even api if they are not external abahī-rūpatve, all sarveṣām manifestations ābhāsānām of ‘being and non-being’ bhāva-abhāva-viṣayānām exist sattā…asti only eva in recollection, etc. smṛti-ādau. Their teṣām externality bāhya-tvam…hi is an attribute upādhiḥ, but not na (their) Essential Nature svarūpam. The same is valid tathātvam in the case of ‘non-being’ abhāva-bhāsasya, even if it exists only internally antaḥ-sattāyām, for it does never appear externally bahir-abhāvāt. || 1 |8 |5 ||
आन्तरत्वात्प्रमात्रैक्ये नैषां भेदनिबन्धना ।
अर्थक्रियापि बाह्यत्वे सा भिन्नाभासभेदतः ॥१।८।६॥
Āntaratvātpramātraikye naiṣāṃ bhedanibandhanā |
Arthakriyāpi bāhyatve sā bhinnābhāsabhedataḥ || 1 |8 |6 ||
Being internal (āntaratvāt) due to their Oneness with the Perceiving Subject (pramātṛ-aikye), there is no (na) creative power (artha-kriyā) in them (eṣām) that relates to duality (bheda-nibandhanā). Even if (this takes place) (api) in externality (bāhyatve), it (sā) (appears) because of the differentiation of separated appearance (bhinna-ābhāsa-bhedataḥ). || 1 |8 |6 ||
अन्तश्च सर्वेषामेव नीलसुखाद्याभासानाम् सदा सत्त्वे ऽपि
प्रमातृमात्ररूपत्वात्कार्यकारणादिभेदाश्रया नार्थक्रिया, प्रमातुर्भेदे ऽपि
बौद्धचाक्षुषत्वादिभेदेनाभासभेदादाभासाश्रितार्थकारितापि भिद्यते रूपादीनाम्
॥
antaśca sarveṣāmeva nīlasukhādyābhāsānām sadā sattve 'pi pramātṛmātrarūpatvātkāryakāraṇādibhedāśrayā nārthakriyā, pramāturbhede 'pi bauddhacākṣuṣatvādibhedenābhāsabhedādābhāsāśritārthakāritāpi bhidyate rūpādīnām ||
And ca the internal nature antaḥ of all sarveṣām…eva manifestations of gross and subtle objects like ‘blue’, ‘pleasure’ and similar nīla-sukha-ādi-ābhāsānām is constant sadā, even during their appearance sattve…api, for they are simply the formations of the perceiver pramātṛ-mātra-rūpatvāt. Being dependent on cause and effect, kārya-kāraṇa-ādi-bhedāśrayā they cannot na create objects artha-kriyā.
Even if they are different bhede…api from the perceiver pramātuḥ, also the ability of form, etc. to create objects that depend on manifestation ābhāsa-āśrita-artha-kāritā…rūpa-ādīnām is differentiated bhidyate, distinguished as being the objects of the senses or mind bauddha-cākṣuṣatva-ādi-bhedena, according to the differences of manifestation ābhāsa-bhedāt. || 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 ||
Being only Consciousness (cit-maya-tve…eva), the inner nature (antarā…iva) of manifestations (avabhāsānām) always (sadā) remains (sthitiḥ). Due to the external appearance (bāhyatvāt) of manifested entities (bhāsamānānām), it (appears) (asau) also (api) as ‘external’ (bahiḥ) because of Māyā or the Power of duality (māyayā). || 1 |8 |7 ||
चित्स्वरूपत्वेनाभासानां सदान्तस्तत्त्व एव स्थितिः । मायाशक्त्या बहिः
प्रत्यक्षत्वेन प्रकाश्यमानेषु भावेषु प्रकाशाव्यतिरिक्तेषु बहिराभास इत्युच्यते,
तदपि तेषामान्तरत्वमेव सिसृक्षादौ तु भावानामपि ॥
citsvarūpatvenābhāsānāṃ sadāntastattva eva sthitiḥ | māyāśaktyā bahiḥ pratyakṣatvena prakāśyamāneṣu bhāveṣu prakāśāvyatirikteṣu bahirābhāsa ityucyate, tadapi teṣāmāntaratvameva sisṛkṣādau tu bhāvānāmapi ||
Since their Essential Nature is Consciousness cit-svarūpatvena, only eva the internal antaḥ…eva nature tattvaḥ of manifestations abhāsānām remains sthitiḥ consantly sadā. It becomes ‘external’ bahiḥ by Māyāśakti māyā-śaktyā when the appearance prakāśyamāneṣu of elements bhāveṣu, that are actually not different from Light prakāśa-avyatirikteṣu, is directly experienced pratyakṣatvena. On this account, we can say iti…ucyate that manifestation ābhāsaḥ is external bahiḥ. Even api that tat is truly eva their teṣām internal nature āntaratvam, but tu (shines as external) to create sisṛkṣādau objects of perception bhāvānām. || 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 ||
विकल्पे घटाद्युल्लेखश्चक्षुराद्यगोचरे ऽपि पृथगाभासाद्बाह्य एव । अहंविमर्शो
ह्यान्तरत्वं, इदमिति तु बाह्यता । एवं च घटादीनामुभयी बाह्यता
बाह्यान्तःकरणद्वयीवेद्यता, सुखादेस्त्वेकान्तःकरणवेद्यतैव ॥
vikalpe ghaṭādyullekhaścakṣurādyagocare 'pi pṛthagābhāsādbāhya eva | ahaṃvimarśo hyāntaratvaṃ, idamiti tu bāhyatā | evaṃ ca ghaṭādīnāmubhayī bāhyatā bāhyāntaḥkaraṇadvayīvedyatā, sukhādestvekāntaḥkaraṇavedyataiva ||
Mental vikalpe manifestations like a teapot, and similar objects ghaṭa-ādi-ullekhaḥ, even api if not perceived by the senses cakṣus-ādi-agocare, are still eva external bāhyaḥ, since they appear as being separated (from the perceiver) pṛthak-ābhāsāt. Therefore hi, Self-awareness ahaṃvimarśaḥ is ‘internality’ āntaratvam, while tu the object labeled as ‘this’ idam…iti is externality bāhyatā. Thus evam…ca, a teapot, etc. ghaṭa-ādīnām is external bāhyatā in two ways ubhayī, since it is known by both the external and the internal senses bāhya-antaḥ-karaṇa-dvayī-vedyatā. Although tu pleasure, etc. sukha-ādeḥ (are external in only one way), as it is known by the internal senses alone eka-antaḥ-karaṇa-vedyatā…eva. || 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 ||
उल्लेखसुखदुःखलज्जादीनां चाक्षुषानां रूपादीनामिवेश्वरस्य शक्त्या
साक्षात्करणरूपो बौद्धः प्रकाशः ॥
ullekhasukhaduḥkhalajjādīnāṃ cākṣuṣānāṃ rūpādīnāmiveśvarasya śaktyā sākṣātkaraṇarūpo bauddhaḥ prakāśaḥ ||
The manifestation prakāśaḥ of mental objects bauddhaḥ like shame, sorrow, joy and similar appearances ullekha-sukha-duḥkha-lajjā-ādīnām appear through the Power śaktyā of the Lord īśvarasya as direct perception sākṣāt-karaṇa-rūpaḥ, like iva forms and such rūpādīnām, perceived by the eyes cākṣuṣānām. || 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 ||
तत्तद्विभिन्नसंविदनुसन्धानेन हि व्यवहारः । एकश्च प्रकाशात्मा
तदनुसन्धानरूपः स एव चैकः प्रमाता परमात्मसंज्ञः ॥
tattadvibhinnasaṃvidanusandhānena hi vyavahāraḥ | ekaśca prakāśātmā tadanusandhānarūpaḥ sa eva caikaḥ pramātā paramātmasaṃjñaḥ ||
Worldly course vyavahāraḥ (occurs) by investigating this or that separated perception tat-tat-vibhinna-saṃvid-anusandhānena…hi. But ca the Essential Nature of Light prakāśa-ātmā is only one ekaḥ, (and) what investigates That tat-anusandhāna-rūpaḥ…eva, is the saḥ Perceiver pramātā, called the Supreme Self parama-ātmā-saṃjñaḥ. || 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 ||
स परमात्मा चिद्रूपो विमर्शाख्येनैव मुख्यस्वभावेनाव्यबिचारिणा महेश्वरः ।
चित्तत्त्वस्य विश्वात्मनः शिवसंज्ञस्याहंविमर्शनमेव शुद्धे ज्ञानक्रिये,
भिन्नाभिन्नज्ञेयकार्यगते त्वीश्वरस्य शुद्धाशुद्धे, भिन्नार्थविषये तु पुंसः
सत्त्वरजोवृत्तिरूपे प्रकाशप्रवृत्तिसंज्ञे तमसा संकुचिते ऽशुद्धे एव॥
sa paramātmā cidrūpo vimarśākhyenaiva mukhyasvabhāvenāvyabicāriṇā maheśvaraḥ | cittattvasya viśvātmanaḥ śivasaṃjñasyāhaṃvimarśanameva śuddhe jñānakriye, bhinnābhinnajñeyakāryagate tvīśvarasya śuddhāśuddhe, bhinnārthaviṣaye tu puṃsaḥ sattvarajovṛttirūpe prakāśapravṛttisaṃjñe tamasā saṃkucite 'śuddhe eva ||
Composed of Consciousness cit-rūpaḥ and referred to solely as ‘Vimarśa’ or ‘Awareness’ vimarśa-ākhyena…eva, which is His main Essence mukhya-svabhāvena that never disappears avyabicāriṇā, the saḥ Supreme Self parama-ātmā is none other than Maheśvara, the Great Lord maha-īśvaraḥ.
There is only eva Self-awareness ahaṃvimarśanam of Śiva śiva-saṃjñasya, the Reality of Consciousness cit-tattvasya exists in the pure course śuddhe of cognition and action jñāna-kriye, as He, being universal, consists of the world viśva-ātmanaḥ.
But tu in the pure |impure course śuddha-aśuddhe that come forth as differentiated and non-differentiated knowables and deeds bhinna-abhinna-jñeya-kārya-gate, (Awareness) of Īśvara (exists) īśvarasya.
However tu, the (awareness) of the limited being (exists) puṃsaḥ solely in the impure course aśuddhe…eva, which is the field of differentiated objects bhinna-artha-viṣaye that assume the form of sattvic and rajasic activities sattva-rajas-vṛtti-rūpe, and is referred to as ‘the ongoing activities of Light’ prakāśa-pravṛtti-saṃjñe contracted saṃkucite by tamas, or darkness tamasā. || 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 ||
एकचित्तत्त्वसमर्थनादेकसंबन्धी व्यापार एक एवेति क्रियाप्यपकृतदूषणा ॥
२।१।१ ॥
ekacittattvasamarthanādekasaṃbandhī vyāpāra eka eveti kriyāpyapakṛtadūṣaṇā || 2 |1 |1 ||
By investigating the solitary nature of the Consciousness-principle eka-cit-tattva-samarthanāt, (it is proven) that activity vyāpāraḥ is one ekaḥ…eva, as it pertains to a single subject eka-saṃbandhī, thereby iti refuting the erronous nature apakṛta-dūṣaṇā of action kriyā as well api. || 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 ||
मायाशक्तेर्भिन्नभावावभासानां क्रिया च कालशक्तिवशात्सक्रमा न
त्वात्मविमर्शरूपानादिनिधना प्रभोः स्वभावभूता ॥२।१।२॥
māyāśakterbhinnabhāvāvabhāsānāṃ kriyā ca kālaśaktivaśātsakramā na tvātmavimarśarūpānādinidhanā prabhoḥ svabhāvabhūtā || 2 |1 |2 ||
And ca the actions kriyā of different manifestations bhinna-bhāva-avabhāsānām are successive sakramā under the influence of the power of Time kāla-śakti-vaśāt, (the agent) of Māyāśakti māyā-śakteḥ; but tu, being His Essential Nature svabhāva-bhūtā, the Lord’s (Activity) prabhoḥ is not na, because it assumes the form of Self-awareness ātmā-vimarśa-rūpā, and It has neither beginning, nor end, and thus It is eternal anādi-nidhanā. || 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 ||
सा सा प्रसिद्धा क्रिया कालः शीतादि वा तदुपलक्षितः
सर्वभिन्नावभासमानभावोपाधिभूतः क्रम एव वासौ तस्यैवोपयोगात्
॥२।१।३॥
sā sā prasiddhā kriyā kālaḥ śītādi vā tadupalakṣitaḥ sarvabhinnāvabhāsamānabhāvopādhibhūtaḥ krama eva vāsau tasyaivopayogāt || 2 |1 |3 ||
This sā or that sā performed prasiddhā action kriyā is Time kālaḥ, or (the transition) vā from cold (to heat), etc. śītā-ādi. Or vā (Time) is nothing but eva succession kramaḥ, characterized by such things tat-upalakṣitaḥ. It is the attribute of anything that manifests as differentiated sarva-bhinna-avabhāsamāna-bhāva-upādhi-bhūtaḥ, for it serves its purpose only in this way asau…tasya…eva…upayogāt. || 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 ||
अन्योन्याभासशून्यभिन्नभावावभासवैचित्र्यक्रियैव प्रभोर्भावेषु क्रमहेतुः
॥२।१।४॥
anyonyābhāsaśūnyabhinnabhāvāvabhāsavaicitryakriyaiva prabhorbhāveṣu kramahetuḥ || 2 |1 |4 ||
The Lord’s prabhoḥ activity is only the variety of manifestations that seem differentiated from each other, thus unaware of one another anyonya-ābhāsa-śūnya-bhinna-bhāva-avabhāsa-vaicitrya-kriyā…eva. This is the source of succession krama-hetuḥ in beings bhāveṣu. || 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 ||
अनेकस्यान्योन्यभेदाभासाद्देशक्रमः क्रियामुखेन कालक्रमो ऽपि । एकस्य तु
भावस्य तत्तज्जन्मसत्ताविपरिणामादिक्रियाभेदात्कालक्रम एव ॥
anekasyānyonyabhedābhāsāddeśakramaḥ kriyāmukhena kālakramo 'pi | ekasya tu bhāvasya tattajjanmasattāvipariṇāmādikriyābhedātkālakrama eva ||
Spatial succession deśa-kramaḥ (emerges) through the manifestation of mutual differentiation anyonya-bheda-ābhāsāt of various things anekasya. Temporal succession kāla-kramaḥ also api, but through (various) actions kriyā-mukhena. Though tu in the case of a single thing ekasya…bhāvasya, there is only eva temporal succession kāla-kramaḥ, for it has different actions such as birth, existence, transformation, etc. tat-tat-janma-sattā-vipariṇāma-ādi-kriyā-bhedāt. || 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 ||
सर्वत्रार्थे विचित्रो ऽवभासः शून्यदेहादेरेव प्रमातुः कालक्रमाभासहेतुर्, स
हि प्राक्कालो न तथा तदानीं भासते स्मृतिं विहाय स्ववर्तमानापेक्षया चासौ
भूतभविष्यत्ते व्यवहरति । सकृद्विभातस्य तु
भासनक्रियाविच्छेदादावृत्तिगणनाभावान्नात्मनीवार्थेष्वपि कालभेदः ॥२।१।६॥
sarvatrārthe vicitro 'vabhāsaḥ śūnyadehādereva pramātuḥ kālakramābhāsahetur, sa hi prākkālo na tathā tadānīṃ bhāsate smṛtiṃ vihāya svavartamānāpekṣayā cāsau bhūtabhaviṣyatte vyavaharati | sakṛdvibhātasya tu bhāsanakriyāvicchedādāvṛttigaṇanābhāvānnātmanīvārtheṣvapi kālabhedaḥ || 2 |1 |6 ||
On the sphere of objects arthe everywhere sarvatra, various vicitraḥ manifestations avabhāsaḥ appear only eva to the perceiver pramātuḥ of the void, of the body, etc. śūnya-deha-ādeḥ, and this is the cause of the appearance of temporal succession kāla-krama-ābhāsa-hetuḥ. Excluding vihāya memory smṛtim, what appeared previously prāk-kālaḥ does not na…tathā shine bhāsate in the present tadānīm, as it is dependent on its actual appearance sva-vartamāna-apekṣayā ca.
And ca the subject asau can deal vyavaharati with the past and future (in this sense) bhūta-bhaviṣyatte. However tu, in the case of the constantly present subject sakṛt-vibhātasya, since his appearance is uninterrupted bhāsana-kriyā-avicchedāt, no repetition exists āvṛtti-gaṇana-abhāvāt, (and therefore), no na temporal succession does either kāla-bhedaḥ. This is true regarding the Self ātmāni, as well as vā…api the objects artheṣu. || 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 ||
परिमितं प्रमातरमपेक्ष्य भावास्ततो ऽन्योन्यं च भिन्ना
दूरादिव्यपदेशभाजश्च, प्रकाशैकरूपत्वेन त्वीश्वरस्य न क्वापि
अप्रकाशसंभवात्परमाणवपि । प्रकाशघनस्य नात्मनो भिन्नं दूरं वान्यान्यतो
वा किंचिदाभाति ॥
parimitaṃ pramātaramapekṣya bhāvāstato 'nyonyaṃ ca bhinnā dūrādivyapadeśabhājaśca, prakāśaikarūpatvena tvīśvarasya na kvāpi aprakāśasaṃbhavātparamāṇavapi | prakāśaghanasya nātmano bhinnaṃ dūraṃ vānyānyato vā kiṃcidābhāti ||
Regarding apekṣya the limited parimitam perceiver pramātaram, things bhāvāḥ can be described as mutually anyonyam different bhinnāḥ, and far away, etc. dūra-ādi-vyapadeśa-bhājaḥ…ca…ca, but tu since the Lord īśvarasya is none other than Light prakāśa-eka-rūpatvena, He can never na…kvāpi be aprakāśa or non-Light aprakāśa-saṃbhavāt…param, not even in an atom āṇau…api.
“Far away” dūram, “differentiated” bhinnam, and vā…vā similar qualities kiṃcid…anya-anyataḥ do not shine ābhāti to the Self ātmanaḥ, as He Himself is made of Prakāśa or Light prakāśa-ghanasya. || 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 ||
एवं पूर्णतया प्रकाशमानस्यापि परमेश्वरस्य सैषा
सृष्टिशक्तिर्यज्ज्ञातृज्ञेयस्वभावा भावाः स्वतो ऽन्योन्यं च विभागेनावसीयन्ते, न
च तथावसायेन तस्य स्वरूपस्थितिस्तिरोधीयते ॥२।१।८॥
evaṃ pūrṇatayā prakāśamānasyāpi parameśvarasya saiṣā sṛṣṭiśaktiryajjñātṛjñeyasvabhāvā bhāvāḥ svato 'nyonyaṃ ca vibhāgenāvasīyante, na ca tathāvasāyena tasya svarūpasthitistirodhīyate || 2 |1 |8 ||
So evam, things bhāvāḥ, determined avasīyante as the subject and the object (of perception) yat-jñātṛ-jñeya-svabhāvāḥ, are separated vibhāgena from the Self svataḥ and from one another anyonyam, and ca this eṣā is due to Sṛṣṭiśakti or the Power of manifestation sā…sṛṣṭi-śaktiḥ pertaining to Parameśvara, the Supreme Lord parameśvarasya, Who shines prakāśamānasya…api in perfection (without any break) pūrṇatayā. Therefore ca…tathā, His tasya persistent Essence svarūpa-sthitiḥ is never na concealed tirodhīyate, since He never rejects such Nature avasāyena. || 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 ||
क्रियावदन्ये ऽपि संबन्धादय एकानेकविषया अपि सत्याभासाः,
सर्वदोपयोगिनामेषामर्थवत्त्वेनापरिहरणीयत्वात् ॥२।२।१॥
kriyāvadanye 'pi saṃbandhādaya ekānekaviṣayā api satyābhāsāḥ, sarvadopayogināmeṣāmarthavattvenāpariharaṇīyatvāt || 2 |2 |1 ||
Connection, etc. saṃbandha-adayaḥ, even though api are both one and many eka-aneka-viṣayāḥ, just like action kriyāvat even in others anye…api, are real manifestations satyābhāsāḥ, because they are undeniable apariharaṇīyatvāt, and constanly employed upayoginām…eṣām according to their purpose arthavattvena. || 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 ||
अभिन्नमेव तत्त्वमन्तो बहिराभासभेदादेकानेकम्,
बहिर्देशकालस्वभावभेदाभाससंभेदमयैकैकः स्वलक्षणाभासानाम् अनेकत्वात्
॥२।२।२॥
abhinnameva tattvamanto bahirābhāsabhedādekānekam, bahirdeśakālasvabhāvabhedābhāsasaṃbhedamayaikaikaḥ svalakṣaṇābhāsānām anekatvāt || 2 |2 |2 ||
Reality tattvam is indeed eva undifferentiated abhinnam, yet It appears as one and many eka-anekam, due to the differences between internal and external manifestations antaḥ-bahiḥ-ābhāsa-bhedāt. External bahiḥ is the various divisions of different manifestations shaped in space and time deśa-kāla-svabhāva-bheda-ābhāsa-saṃbheda-maya-eka-ekaḥ, (which appears) because of the multiplicity anekatvāt of their specific appearance svalakṣaṇābhāsānām. || 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 ||
मध्यस्थतयान्तर्बहिस्तत्त्वविषया मानस्यः क्रियादिकल्पनाः प्रमातृव्यापाररूपाः
॥२।२।३॥
madhyasthatayāntarbahistattvaviṣayā mānasyaḥ kriyādikalpanāḥ pramātṛvyāpārarūpāḥ || 2 |2 |3 ||
Since (the mind) rests in between madhyasthatayā, the mentally created mānasyaḥ external and internal objects antar-bahiḥ-tattva-viṣayāḥ, imagined as action, etc. kriyā-ādi-kalpanāḥ, are the operations of the perceiving subject pramātṛ-vyāpāra-rūpāḥ. || 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 ||
राजः पुरुष इत्यादिसंबन्धधियो ऽन्तःसमन्वयादैक्यं बहिः संबन्धिभेदं
चालम्बन्ते ॥
rājaḥ puruṣa ityādisaṃbandhadhiyo 'ntaḥsamanvayādaikyaṃ bahiḥ saṃbandhibhedaṃ cālambante ||
Ideas about connections iti-ādi-saṃbandha-dhiyaḥ like that of the ‘king rājaḥ and his servant puruṣaḥ’ and so on, rest on alambante oneness aikyam, since they are internally connected antaḥ-samanvayāt, and ca appear also externally bahiḥ, due to the difference between the connected members (of such pairs) saṃbandhi-bhedam. || 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 ||
गवश्चैत्र इति च मतयो बहिर् अपि गोमात्रैकघनपुरुषविशेषाकाराभासैक्यं
स्वलक्षणावयवाभासबहुत्वं च परामृशन्ति ॥२।२।५॥
gavaścaitra iti ca matayo bahir api gomātraikaghanapuruṣaviśeṣākārābhāsaikyaṃ svalakṣaṇāvayavābhāsabahutvaṃ ca parāmṛśanti || 2 |2 |5 ||
Ideas matayaḥ of “cows, as a herd” gavaḥ and ca “caitra, as a single cow” caitraḥ, also api externally bahiḥ, represent parāmṛśanti the unity of the manifestations of various members understood as a whole go-mātra-eka-ghana-puruṣa-viśeṣa-ākāra-ābhāsa-aikyam, and ca also the manifoldness of the specific natures of the members svalakṣaṇa-avayava-ābhāsa-bahutvam. || 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 ||
काष्ठस्थलीदेवदत्तौदनानां पचतीत्यन्तःसमन्वयाद्बहिर्भेदाच्चैकानेकविषया
क्रियामतिः । देशकालक्रमो ऽपि भावानामवध्यवधिमद्रूपाणामन्योन्यापेक्षः
संबन्धभेद एव तथैवैकानेकमयः । जातिद्रव्यक्रियासंख्यादिमतयः सर्वा
एव संबन्धविशेषसमवायविषया एव ॥२।२।६॥
kāṣṭhasthalīdevadattaudanānāṃ pacatītyantaḥsamanvayādbahirbhedāccaikānekaviṣayā kriyāmatiḥ | deśakālakramo 'pi bhāvānāmavadhyavadhimadrūpāṇāmanyonyāpekṣaḥ saṃbandhabheda eva tathaivaikānekamayaḥ | jātidravyakriyāsaṃkhyādimatayaḥ sarvā eva saṃbandhaviśeṣasamavāyaviṣayā eva || 2 |2 |6 ||
(Though) externally different bahiḥ-bhedāt, terms like “wood”, “pan”, “devadatta --i.e. the chef--", and “boiled rice” kāṣṭha-sthalī-devadatta-odanānām, are connected internally antaḥ-samanvayāt through the verb “pacati”, or “he cooks” pacati…iti, and this is the idea of action kriyā-matiḥ, (which) contains both oneness and manifoldness eka-aneka-viṣayā. Moreover api, the spatial and temporal succession deśa-kāla-kramaḥ of things bhāvānām that appear as the limiter and what it limits avadhi-avadhimat-rūpāṇām, are also mutually dependent anyonya-āpekṣaḥ, and this is a difference in connection saṃbandha-bhedaḥ…eva, since tathā…eva it is composed of both oneness and manifoldness eka-aneka-mayaḥ. All sarvāḥ…eva the notions like “numbers”, “action”, “particular substance”, “universal”, etc. jāti-dravya-kriyā-saṃkhyā-ādi-matayaḥ, are united inherently, which is merely a specific type of connection saṃbandha-viśeṣa-samavāya-viṣayāḥ…eva. || 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 ||
एकानेकरूपैरेव क्रियादिभिरेवमाभासानुगुण्यरूपः प्रमातुस्तदर्थिनो
ऽर्थक्रियासंवादः । ततो न तद्बुद्धयो भ्रान्ताः ॥
ekānekarūpaireva kriyādibhirevamābhāsānuguṇyarūpaḥ pramātustadarthino 'rthakriyāsaṃvādaḥ | tato na tadbuddhayo bhrāntāḥ ||
According to what has been explained evam as actions, etc. kriyā-ādibhiḥ, that are both one and many eka-aneka-rūpaiḥ…eva, the perceiver pramātuḥ, who wants to do it tat-arthinaḥ, can express the creation of an object or purpose artha-kriyā-saṃvādaḥ, which assumes a homogeneous nature of manifestations ābhāsa-ānuguṇya-rūpaḥ. Hence tataḥ, such notions tat-buddhayaḥ are not na errors bhrāntāḥ. || 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 ||
यदायत्ता हि वस्तुनः स्वरूपेण नित्यताविशेषणैर्वा व्यवस्थाप्यमानता स
प्रमातुः स्वत्वेनापूर्ववस्त्वाभासैव स्थितः प्रमाणम् । स एव चाभासो ऽयम् इति
नित्य इति वा तथैव पृथक्तयाभिनवत्वेन च प्रमातर्युपरूढो
विमर्शरूपतामापन्नो विमर्शभेदानुसार्यैकैकशब्दवाच्ये पृथक्पृथगेव
तिरस्कृतदेशादिभेदे तस्मिन्नाभात एव सामान्यरूपे वस्तुनि स्वकार्थक्रियाप्राप्ते
प्रमाणान्तरेणाबाधितस्थैर्या प्रमितिः प्रमातृव्यापारः ॥
yadāyattā hi vastunaḥ svarūpeṇa nityatāviśeṣaṇairvā vyavasthāpyamānatā sa pramātuḥ svatvenāpūrvavastvābhāsaiva sthitaḥ pramāṇam | sa eva cābhāso 'yam iti nitya iti vā tathaiva pṛthaktayābhinavatvena ca pramātaryuparūḍho vimarśarūpatāmāpanno vimarśabhedānusāryaikaikaśabdavācye pṛthakpṛthageva tiraskṛtadeśādibhede tasminnābhāta eva sāmānyarūpe vastuni svakārthakriyāprāpte pramāṇāntareṇābādhitasthairyā pramitiḥ pramātṛvyāpāraḥ ||
(Which) stands saḥ…sthitaḥ merely as the manifestation of a previously not existing thing apūrva-vastu-ābhāsā…eva to the perceiver pramātuḥ, as it belongs to him svatvena, (and) on which the object depends yat-āyattā…hi, and through which the object vastunaḥ is to be declared vyavasthā as itself svarūpeṇa, or vā…api by various aspects including constancy nityatā-viśeṣaṇaiḥ, is pramāṇa or perception pramāṇam.
And ca (this) manifestation ābhāsaḥ…saḥ…eva, be it “this” ayam…iti, or vā “constant” nityaḥ…iti, appears uparūḍhaḥ in ever new forms abhinavatvena one after the other pṛthaktayā to the perceiver pramātari, while becoming the object of awareness vimarśa-rūpatām…āpannaḥ, which is to be expressed with a single word according to the particular perception vimarśa-bheda-anusāri-aika-aika-śabda-vācye, separately pṛthak-pṛthak…eva.
Shining ābhātaḥ…eva in sāmānya or universal form sāmānya-rūpe…vastuni, which is attained through his own creative power svaka-artha-kriyā-prāpte when these tasmin differences like space, etc. are concealed tiraskṛta-deśa-ādi-bhede, it is pramiti or valid knowledge pramitiḥ, of which stability is untouched abādhita-sthairyā by another perception pramāṇa-antareṇa, as it is the activity of the subject pramātṛ-vyāpāraḥ. || 2 |3 |1-2 ||
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 ||
एकस्मिन्नेव चैकप्रत्यवमर्शसामर्थ्योपपादिते वस्तुनि
स्वेच्छावशादर्थित्वानुरोधाद्वा नैपुण्यवशाद्वावभासभेदः ॥
ekasminneva caikapratyavamarśasāmarthyopapādite vastuni svecchāvaśādarthitvānurodhādvā naipuṇyavaśādvāvabhāsabhedaḥ ||
And ca in an object vastuni, which is only one, or unified ekasmin eva, for it is presented in conformity with a single awareness eka-prati-avamarśa-sāmarthya-upapādite, difference manifests avabhāsa-bhedaḥ according to the perceiver’s will sva-icchā-vaśāt, to the perceiver’s purpose (with the object) arthitva-anurodhāt, or vā…vā to his skills naipuṇya-vaśāt. | 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 ||
एकस्मिन्नेव घटादवर्थे ऽवधित्सावशाद्दीर्घता त्र्यश्रतापारिमाण्डल्यादि
वाभाति, चिह्नव्यवधानछायामात्रार्थितायां पुरुष एवोर्ध्वतामात्रं प्रतिभाति,
तत्कार्यार्थितायां तु न्यक्षेणेक्षमाणस्य पुरुषः । धूममात्रम् एव कस्य
चिदाभासते, तद्विदस्तु तार्णतादि मणिरूप्यादिविशेष इव । स च तथा भिद्यमानो
ऽपि देशकालभेदं न स्पृशति । तथैव घट एव सन् नित्याभासो ऽन्यादृगेव
पटाद्यनन्ताशेषार्थसाधारः सत्तामात्रसाध्यसत्परामर्शाद्यर्थक्रियाकारी,
तत्रैव घट इति चाभासो ऽन्तर्बहिष्करणज्ञेयः पृथुबुध्नोदराकारार्थसामान्यो
ऽन्य एव यः पटादिषु नास्ति, काञ्चन इति चापरो यो मृण्मयादिषु नास्ति स च
तथार्थितादिवशादैन्द्रियक एव जायते । एकैकश्चासवाभास एकैकेन शब्देन
व्यवहारार्थं तत्तन्नियतार्थक्रियार्थिभिरभिधीयते, घट इति न
सत्ताभिधीयते न च काञ्चन इति घटाभासः । चैत्र इति बाल्यादिसाधारणो
देशादिरहितस्तथैव च । ततो ऽर्थक्रिया भिन्ना ॥२।३।४-५॥
ekasminneva ghaṭādavarthe 'vadhitsāvaśāddīrghatā tryaśratāpārimāṇḍalyādi vābhāti, cihnavyavadhānachāyāmātrārthitāyāṃ puruṣa evordhvatāmātraṃ pratibhāti, tatkāryārthitāyāṃ tu nyakṣeṇekṣamāṇasya puruṣaḥ | dhūmamātram eva kasya cidābhāsate, tadvidastu tārṇatādi maṇirūpyādiviśeṣa iva | sa ca tathā bhidyamāno 'pi deśakālabhedaṃ na spṛśati | tathaiva ghaṭa eva san nityābhāso 'nyādṛgeva paṭādyanantāśeṣārthasādhāraḥ sattāmātrasādhyasatparāmarśādyarthakriyākārī, tatraiva ghaṭa iti cābhāso 'ntarbahiṣkaraṇajñeyaḥ pṛthubudhnodarākārārthasāmānyo 'nya eva yaḥ paṭādiṣu nāsti, kāñcana iti cāparo yo mṛṇmayādiṣu nāsti sa ca tathārthitādivaśādaindriyaka eva jāyate | ekaikaścāsavābhāsa ekaikena śabdena vyavahārārthaṃ tattanniyatārthakriyārthibhirabhidhīyate, ghaṭa iti na sattābhidhīyate na ca kāñcana iti ghaṭābhāsaḥ | caitra iti bālyādisādhāraṇo deśādirahitastathaiva ca | tato 'rthakriyā bhinnā || 2 |3 |4-5 ||
In unified objects ekasmin eva like a pot ghaṭa-ādau-arthe, (different attributes) can shine ābhāti according to the purpose of the subject avadhitsā-vaśāt, for example: its ‘length’ dīrghatā, or its shape like ‘triangular’, ‘rounded’, and so on tryaśra-tā-pārimāṇḍalya-ādi. For those who are looking for a frame of reference, a refuge, or some shade cihna-vyavadhāna-chāyā-mātra-arthitāyām, only a person’s puruṣaḥ…eva ‘height’ ūrdhvatā-mātram shines forth (in mind) pratibhāti. While tu, those who are interested in duties to be done (by a man) tat-kārya-arthitāyām…īkṣamāṇasya, consider him puruṣaḥ as a whole being (, and not just one or two attributes) nyakṣeṇa.
For some kasyacit, (smoke) appears ābhāsate only as smoke dhūma-mātram…eva, but tu for those who know (smoke well, smoke) tat-vidaḥ appears in various ways, like “it comes from (burnt) grass”, etc. tārṇatā-ādi. It is similar to someone’s judgement who can distinguish features of gems, silver, and so on maṇi-rūpya-ādi-viśeṣaḥ iva. Nevertheless ca…tathā, even though api it is saḥ distinguished (this way) bhidyamānaḥ, it is not separated by space and time deśa-kāla-bhedam…na…spṛśati.
Thus tathā…eva, in an object, like a pot ghaṭaḥ, its existence is perpetually manifested sat-nitya-ābhāsaḥ differently (from its particular attributes) anya-ādṛk, just like the foundation in the case of innummerable objects, like a cloth, etc. anya-ādṛk…eva…paṭa-ādi-ananta-aśeṣa-artha-sādhāraḥ, which creates purpose like ‘awareness of its existence’, and so on, based only on its very existence sattā-mātra-sādhya-sat-parāmarśa-ādi-artha-kriyā-kārī.
Moreover tatra…eva, as an object of both the internal and external senses antar-bahiṣ-karaṇa-jñeyaḥ, the appearance ābhāsaḥ of ‘it is pot’ ghaṭaḥ…iti…ca is the common basis of all things with a broad base and a curved shape pṛthu-budhna-udara-ākāra-artha-sāmānyaḥ, but being different from it anyaḥ…eva, such yaḥ is not observed na…asti in clothes, etc. paṭa-ādiṣu.
And ca another (quality) aparaḥ like yaḥ ‘it is made of gold’ kāñcana…iti does not exist na…asti in clay pots, and similar objects mṛṇ-maya-ādiṣu, and ca thus tathā it saḥ exists jāyate in empirical perception only aindriyakaḥ…eva, according to the purpose of the perceiver arthitā-ādi-vaśāt.
Each of these eka-ekaḥ manifestations asau…ābhāsaḥ are furnished abhidhīyate with a single eka-ekena word śabdena in accordance with the purpose of the perceiver who looks for this or that specific, and practical result vyavahāra-artham…tat-tat-niyata-artha-kriyā-arthibhiḥ. The word ‘pot’ ghaṭaḥ…iti means the manifestation of a pot ghaṭa-ābhāsaḥ, and neither na…ca its mere existence na…sattā, nor the fact that it is made of gold kāñcana.
Similarly tathā…eva…ca, ‘caitra’ --i.e. the arrival of spring-- caitraḥ…iti, devoid of a specific place, etc. deśa-ādi-rahitaḥ, is common in youth, etc. bālya-ādi-sādhāraṇaḥ. Thus tataḥ, the purpose artha-kriyā is different in (each and every manifestation) bhinnā. || 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 ||
एकस्मिन्नेव स्वलक्षणे प्रत्याभासं नियतिशक्त्या कार्यं नियमितं
तथाभूतानेककार्यकृदाभासभेदाधिकरणमेकं च ।
सामानाधिकरण्याभासवशाद्वस्तु । अनेकस्यैकता हि सामानाधिकरण्यम् ॥२।३।६॥
ekasminneva svalakṣaṇe pratyābhāsaṃ niyatiśaktyā kāryaṃ niyamitaṃ tathābhūtānekakāryakṛdābhāsabhedādhikaraṇamekaṃ ca | sāmānādhikaraṇyābhāsavaśādvastu | anekasyaikatā hi sāmānādhikaraṇyam || 2 |3 |6 ||
In any specific, but unified object ekasmin…eva, shines prati-ābhāsam a specific niyamitam purpose kāryam according to the power of necessity niyati-śaktyā. This is the vessel of the differences between manifestations, created by such various purposes tathā-bhūta-aneka-kārya-kṛt-ābhāsa-bheda-adhikaraṇam, and ca thus it is unified ekam. A thing vastu exists on the authority of the manifestation of this vessel of sameness, or unity sāmāna-adhikaraṇya-ābhāsa-vaśāt. This vessel of sameness sāmāna-ādhikaraṇyam is none other than hi the oneness ekatā in manifoldness anekasya. || 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 ||
भिन्नाः प्रदीपप्रभा अविभागेनावभासन्ते नदीप्रवाहाश्च सिन्धुबुद्धौ पानके
च ते ते रसास्, तथा शौक्ल्यमहत्त्वपटत्वाद्यवभासाः
परस्परानुप्रवेशक्षमाः, न तु
नीलपीताद्यवभासास्तत्तदेककार्यैकद्रव्याभासभावेन कल्पन्ते प्रत्यक्ष एव ।
तदेतत्सामानाधिकरण्यम् ॥२।३।७॥
bhinnāḥ pradīpaprabhā avibhāgenāvabhāsante nadīpravāhāśca sindhubuddhau pānake ca te te rasās, tathā śauklyamahattvapaṭatvādyavabhāsāḥ parasparānupraveśakṣamāḥ, na tu nīlapītādyavabhāsāstattadekakāryaikadravyābhāsabhāvena kalpante pratyakṣa eva | tadetatsāmānādhikaraṇyam || 2 |3 |7 ||
The te various bhinnāḥ light-rays of a lamp pradīpa-prabhāḥ shine avabhāsante without difference avibhāgena, so ca do the various currents nadī-pravāhāḥ if we think about the ocean sindhu-buddhau, as well as ca the te various flavors te of the pānaka drink (a sweet beverage) pānake. In a similar way tathā, manifestations like ‘white’, ‘big’, ‘cloth’, etc. śauklya-mahat-tva-paṭa-tva-ādi-avabhāsāḥ can mix with each other paraspara-anupraveśa-kṣamāḥ, but tu manifestations like ‘blue’, ‘yellow’, etc., suitable kalpante to this or that unified specific nature nīla-pīta-ādi-avabhāsāḥ tat-tat-eka-kārya-eka-dravya-ābhāsa-bhāvena in direct experience pratyakṣaḥ…eva, cannot na. This etat is the tat vessel of sameness sāmāna-adhikaraṇyam. || 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 ||
कदाचिद्
देशादिसहभावावछिन्नस्वलक्षणरूपविशेषत्यागेनैकसामान्यरूपाग्न्याभासमात्र
एव त्रैलोक्यत्रैकाल्यगामित्वेन निजप्रमाणाद् एकस्माद् एव
विशिष्टकार्यकारणतोष्णोर्ध्वभाग् अग्निशब्दवाच्यतादिस्वभावसिद्धिः ॥
kadācid deśādisahabhāvāvachinnasvalakṣaṇarūpaviśeṣatyāgenaikasāmānyarūpāgnyābhāsamātra eva trailokyatraikālyagāmitvena nijapramāṇād ekasmād eva viśiṣṭakāryakāraṇatoṣṇordhvabhāg agniśabdavācyatādisvabhāvasiddhiḥ ||
kadā cid deśādisahabhāvāvachinnasvalakṣaṇarūpaviśeṣatyāgenaikasāmānyarūpāgnyābhāsamātra eva trailokyatraikālyagāmitvena nijapramāṇād ekasmād eva viśiṣṭakāryakāraṇatoṣṇordhvabhāg agniśabdavācyatādisvabhāvasiddhiḥ ||
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 ||
कायप्रवृत्तिः पुनो देशकालादिप्रत्यक्षभेदसाहित्येन स्वलक्षण एव तदर्थितया
प्रमाणसमूहाद् एव । अनुमानाद् अपि धर्मिप्रत्यक्षविशिष्टाद् एव प्रवृत्तिः ॥
kāyapravṛttiḥ puno deśakālādipratyakṣabhedasāhityena svalakṣaṇa eva tadarthitayā pramāṇasamūhād eva | anumānād api dharmipratyakṣaviśiṣṭād eva pravṛttiḥ ||
kāyapravṛttiḥ puno deśakālādipratyakṣabhedasāhityena svalakṣaṇa eva tadarthitayā pramāṇasamūhād eva | anumānād api dharmipratyakṣaviśiṣṭād eva pravṛttiḥ ||
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 ||
दूरान्तिकादिस्फुटास्फुटत्वादिना बहिरन्तश्चरत्वेन वाभासस्य च्छायामात्रभेदे
ऽपि तन्मुख्यस्वभावरूपप्रत्यवमर्शैक्याद् अर्थानाम् ऐक्यम् अबाधितम् ॥
dūrāntikādisphuṭāsphuṭatvādinā bahirantaścaratvena vābhāsasya cchāyāmātrabhede 'pi tanmukhyasvabhāvarūpapratyavamarśaikyād arthānām aikyam abādhitam ||
dūrāntikādisphuṭāsphuṭatvādinā bahirantaścaratvena vābhāsasya cchāyāmātrabhede 'pi tanmukhyasvabhāvarūpapratyavamarśaikyād arthānām aikyam abādhitam ||
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 ||
उल्लेखघटादीनां बाह्यार्थक्रियाविरहे ऽपि घटादितयैव, अस्वभाविकत्वात् तस्या
ईश्वरेण प्रत्याभासं नियमितायाः ॥
ullekhaghaṭādīnāṃ bāhyārthakriyāvirahe 'pi ghaṭāditayaiva, asvabhāvikatvāt tasyā īśvareṇa pratyābhāsaṃ niyamitāyāḥ ||
ullekhaghaṭādīnāṃ bāhyārthakriyāvirahe 'pi ghaṭāditayaiva, asvabhāvikatvāt tasyā īśvareṇa pratyābhāsaṃ niyamitāyāḥ ||
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 ||
रजते शुक्तौ च रजतावमर्शैक्येन रजतत्वे ऽपि पुनः
शुक्तिदेशसङ्गतिबाधेनोपाधिसंवादाभावात् तद्बुद्धिर् अस्थैर्याद् भ्रान्ता ।
द्विचन्द्रे ऽपि नभोदेशासंवादान् मिथ्या ॥
rajate śuktau ca rajatāvamarśaikyena rajatatve 'pi punaḥ śuktideśasaṅgatibādhenopādhisaṃvādābhāvāt tadbuddhir asthairyād bhrāntā | dvicandre 'pi nabhodeśāsaṃvādān mithyā ||
rajate śuktau ca rajatāvamarśaikyena rajatatve 'pi punaḥ śuktideśasaṅgatibādhenopādhisaṃvādābhāvāt tadbuddhir asthairyād bhrāntā | dvicandre 'pi nabhodeśāsaṃvādān mithyā ||
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 ||
भावानां शब्दरूपसंस्थानादिना भेदाक्षेपो जात्यादिना चैकताक्षेपो ऽनुभूयमानः
प्रमात्रैक्ये घटते । अन्योन्यभेदव्यवस्थाप्य् अनुसंधानायत्ता ॥१
bhāvānāṃ śabdarūpasaṃsthānādinā bhedākṣepo jātyādinā caikatākṣepo 'nubhūyamānaḥ pramātraikye ghaṭate | anyonyabhedavyavasthāpy anusaṃdhānāyattā ||1
bhāvānām śabda-rūpa-saṃsthāna-ādinā bheda-ākṣepaḥ jātyādinā caikata-ākṣepaḥ anubhūyamānaḥ pramātrā aikye ghaṭate | anyonya-bhedavyavasthāpi anusaṃdhānāyattā ||
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 ||
अपूर्वाभासस्यासिद्धवस्तुसाधनान् नित्यावभासिनः प्रमातुर् न प्रमाणोपयोगः ।
तत्तन्नवाभासानां तत्तत्प्रमाणत्वात् कामं स प्रमाणम् अन्यस्य स्यान् न तु
स्वात्मनः सदा सिद्धस्य, केवलं विभुः प्रमितौ स्वातन्त्र्यात् प्रमातैव । ते ते
विचित्रा विश्वाभासास् तस्मिन् स्थायिनि वैचित्र्येणोपपद्यन्ते । तद् इच्छातो
ऽपरावभासमानार्थानां तत्सारस्वरूपभ्रंशे मायाशक्तिवशाद् उन्मज्जननिमज्जने,
तत्त्वतस् तस्यैवापराधीना सत्ता सदातनी
विरुद्धप्राक्प्रध्वंसाभावादिप्रयोगात्, स अपि यावद् उपदिश्यते भावाभावाभ्यां
तावत् स एव प्रमातृतां भजत उपदिदिक्षोर् अभावाद् उपदेशानुपपत्तेः ॥
apūrvābhāsasyāsiddhavastusādhanān nityāvabhāsinaḥ pramātur na pramāṇopayogaḥ | tattannavābhāsānāṃ tattatpramāṇatvāt kāmaṃ sa pramāṇam anyasya syān na tu svātmanaḥ sadā siddhasya, kevalaṃ vibhuḥ pramitau svātantryāt pramātaiva | te te vicitrā viśvābhāsās tasmin sthāyini vaicitryeṇopapadyante | tad icchāto 'parāvabhāsamānārthānāṃ tatsārasvarūpabhraṃśe māyāśaktivaśād unmajjananimajjane, tattvatas tasyaivāparādhīnā sattā sadātanī viruddhaprākpradhvaṃsābhāvādiprayogāt, sa api yāvad upadiśyate bhāvābhāvābhyāṃ tāvat sa eva pramātṛtāṃ bhajata upadidikṣor abhāvād upadeśānupapatteḥ ||
apūrvābhāsasyāsiddhavastusādhanān nityāvabhāsinaḥ pramātur na pramāṇopayogaḥ | tattannavābhāsānāṃ tattatpramāṇatvāt kāmaṃ sa pramāṇam anyasya syān na tu svātmanaḥ sadā siddhasya, kevalaṃ vibhuḥ pramitau svātantryāt pramātaiva | te te vicitrā viśvābhāsās tasmin sthāyini vaicitryeṇopapadyante | tad icchāto 'parāvabhāsamānārthānāṃ tatsārasvarūpabhraṃśe māyāśaktivaśād unmajjananimajjane, tattvatas tasyaivāparādhīnā sattā sadātanī viruddhaprākpradhvaṃsābhāvādiprayogāt, sa api yāvad upadiśyate bhāvābhāvābhyāṃ tāvat sa eva pramātṛtāṃ bhajata upadidikṣor abhāvād upadeśānupapatteḥ ||
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 ||
मायाव्यामोहवशात् केवलम् अस्मिन्न् आत्मनि प्रमातृरूपे शिवेश्वरादिव्यवहारो यो न
प्रवर्तितः स शुद्धस्वातन्त्र्यादिहेतुप्रदर्शनेन भावनाद्युपदेशाय साध्यते ॥
māyāvyāmohavaśāt kevalam asminn ātmani pramātṛrūpe śiveśvarādivyavahāro yo na pravartitaḥ sa śuddhasvātantryādihetupradarśanena bhāvanādyupadeśāya sādhyate ||
māyāvyāmohavaśāt kevalam asmin ātmani pramātṛrūpe śiveśvarādivyavahāro yo na pravartitaḥ sa śuddhasvātantryādihetupradarśanena bhāvanādyupadeśāya sādhyate ||
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 ||
प्रमाता चिद्रूपो ऽनन्तशक्तिर् ईश्वरः स्वेच्छावशात् तथा तान् भावान् आभासयेत् ।
सैव चेच्छाशक्तिर् निर्मातृताख्या क्रिया तस्य ॥
pramātā cidrūpo 'nantaśaktir īśvaraḥ svecchāvaśāt tathā tān bhāvān ābhāsayet | saiva cecchāśaktir nirmātṛtākhyā kriyā tasya ||
pramātā cidrūpo 'nantaśaktir īśvaraḥ svecchāvaśāt tathā tān bhāvān ābhāsayet | saiva cecchāśaktir nirmātṛtākhyā kriyā tasya ||
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 ||
जडं प्रधानपरमाणुबीजादि तु न शक्तम् असतो निर्माणे, कर्तृत्वम् एव हि
कारणत्वं कर्मतैव च कार्यत्वं न त्व् अन्यत् ॥
jaḍaṃ pradhānaparamāṇubījādi tu na śaktam asato nirmāṇe, kartṛtvam eva hi kāraṇatvaṃ karmataiva ca kāryatvaṃ na tv anyat ||
jaḍaṃ pradhānaparamāṇubījādi tu na śaktam asato nirmāṇe, kartṛtvam eva hi kāraṇatvaṃ karmataiva ca kāryatvaṃ na tv anyat ||
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 ||
असतः सत्स्वभावता विरुद्धा सतश् च सिद्धा ।
सिद्धस्यैवान्तर्बाह्यान्तःकरणद्वयीवेद्यतापादनम् ईश्वरेणोत्पादनम् ॥
asataḥ satsvabhāvatā viruddhā sataś ca siddhā | siddhasyaivāntarbāhyāntaḥkaraṇadvayīvedyatāpādanam īśvareṇotpādanam ||
asataḥ satsvabhāvatā viruddhā sataś ca siddhā | siddhasyaivāntarbāhyāntaḥkaraṇadvayīvedyatāpādanam īśvareṇotpādanam ||
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 ||
सैषा क्रियान्तर्बहिःस्थितिरूपतया सक्रमाप्य् एकस्य स्वसंवित्सिद्धस्य कर्तुर्
आभासछायाभेदे ऽप्य् ऐक्येन प्रत्यवमृश्यस्य कर्मणश् चैकस्य संनंधिनी
तदभिन्नाश्रयत्वाद् एकत्वेन साधिता ॥
saiṣā kriyāntarbahiḥsthitirūpatayā sakramāpy ekasya svasaṃvitsiddhasya kartur ābhāsachāyābhede 'py aikyena pratyavamṛśyasya karmaṇaś caikasya saṃnaṃdhinī tadabhinnāśrayatvād ekatvena sādhitā ||
saiṣā kriyāntarbahiḥsthitirūpatayā sakramāpy ekasya svasaṃvitsiddhasya kartur ābhāsachāyābhede 'py aikyena pratyavamṛśyasya karmaṇaś caikasya saṃnaṃdhinī tadabhinnāśrayatvād ekatvena sādhitā ||
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 ||
अर्थस्य बाह्यतापादनं कार्यत्वं, ततो बाह्यता कार्यता चैकापेक्षया प्रमातरम्
अपेक्ष्य चान्तर्बहिर्व्यवहारः । ततस् तस्यैव कार्यम् ॥
arthasya bāhyatāpādanaṃ kāryatvaṃ, tato bāhyatā kāryatā caikāpekṣayā pramātaram apekṣya cāntarbahirvyavahāraḥ | tatas tasyaiva kāryam ||
arthasya bāhyatāpādanaṃ kāryatvaṃ, tato bāhyatā kāryatā caikāpekṣayā pramātaram apekṣya cāntarbahirvyavahāraḥ | tatas tasyaiva kāryam ||
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 ||
एवं प्रमातैव कारणं स च बाह्यान्तरकार्याभासक्रमे ऽप्य् एक एवेत्य् एवम् अप्य्
एकस्य कर्तुः सिद्धा क्रिया ॥
evaṃ pramātaiva kāraṇaṃ sa ca bāhyāntarakāryābhāsakrame 'py eka evety evam apy ekasya kartuḥ siddhā kriyā ||
evaṃ pramātaiva kāraṇaṃ sa ca bāhyāntarakāryābhāsakrame 'py eka evety evam apy ekasya kartuḥ siddhā kriyā ||
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 ||
बाह्याभासतापादनम् उत्पादनम् इति चिद्रूपस्यैव कारणता ततो ऽङ्कुरादौ
निमित्तकारणत्वेश्वरः कैश् चिद् इष्टो, न चापि बीजादेर् जडस्य कारणता
निरनुसंधानस्य युक्ता ॥
bāhyābhāsatāpādanam utpādanam iti cidrūpasyaiva kāraṇatā tato 'ṅkurādau nimittakāraṇatveśvaraḥ kaiś cid iṣṭo, na cāpi bījāder jaḍasya kāraṇatā niranusaṃdhānasya yuktā ||
bāhyābhāsatāpādanam utpādanam iti cidrūpasyaiva kāraṇatā tato 'ṅkurādau nimittakāraṇatveśvaraḥ kaiś cid iṣṭo, na cāpi bījāder jaḍasya kāraṇatā niranusaṃdhānasya yuktā ||
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 ||
कुम्भकाररूपे प्रमातरि कारणे स्थिते ऽपि मृदादिसंस्कारापेक्षा
घटस्येश्वरकृतनियतिसंज्ञमर्यादया न स्वभावेन ॥
kumbhakārarūpe pramātari kāraṇe sthite 'pi mṛdādisaṃskārāpekṣā ghaṭasyeśvarakṛtaniyatisaṃjñamaryādayā na svabhāvena ||
kumbhakārarūpe pramātari kāraṇe sthite 'pi mṛdādisaṃskārāpekṣā ghaṭasyeśvarakṛtaniyatisaṃjñamaryādayā na svabhāvena ||
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 ||
मृदाद्यनपेक्षस्य योगिनाम् इच्छामात्रेण घटादेः स्थिरस्य
घटाद्यर्थक्रियाकारिणश् च निर्वृत्तिः ॥
mṛdādyanapekṣasya yoginām icchāmātreṇa ghaṭādeḥ sthirasya ghaṭādyarthakriyākāriṇaś ca nirvṛttiḥ ||
mṛdādyanapekṣasya yoginām icchāmātreṇa ghaṭādeḥ sthirasya ghaṭādyarthakriyākāriṇaś ca nirvṛttiḥ ||
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 ||
अत एव कार्यं स्वभावो वा तदुत्पत्तिगर्भो योगिनिर्मितत्वाभावनिश्चयाभावे
हेत्वाभासः । तन्निश्चये पुन ईश्वरनियत्यपेक्षया हेतुता स्यात् ॥
ata eva kāryaṃ svabhāvo vā tadutpattigarbho yoginirmitatvābhāvaniścayābhāve hetvābhāsaḥ | tanniścaye puna īśvaraniyatyapekṣayā hetutā syāt ||
ata eva kāryaṃ svabhāvo vā tadutpattigarbho yoginirmitatvābhāvaniścayābhāve hetvābhāsaḥ | tanniścaye puna īśvaraniyatyapekṣayā hetutā syāt ||
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 ||
अवह्न्याभासस्फुरणपूर्वको ऽपि जायमानो धूमाभासो दूरादौ नियतिशक्त्या
कृतसामर्थ्याद् अग्न्याभासाद् एव तद्देशगततत्तत्प्रमात्रन्तरसाधारणात् तस्यैव
स अव्यभिचारेण गमको, जातरूढस् तु धूमाभासस्
तद्वह्न्याभासस्यात्यन्तपरिक्षयात् तत्तत्प्रमात्रन्तरगाद् धूमाभासाद् एव
परोक्षाद् अपि पूर्ववत् कृताधिपत्यात् ॥
avahnyābhāsasphuraṇapūrvako 'pi jāyamāno dhūmābhāso dūrādau niyatiśaktyā kṛtasāmarthyād agnyābhāsād eva taddeśagatatattatpramātrantarasādhāraṇāt tasyaiva sa avyabhicāreṇa gamako, jātarūḍhas tu dhūmābhāsas tadvahnyābhāsasyātyantaparikṣayāt tattatpramātrantaragād dhūmābhāsād eva parokṣād api pūrvavat kṛtādhipatyāt ||
avahnyābhāsasphuraṇapūrvako 'pi jāyamāno dhūmābhāso dūrādau niyatiśaktyā kṛtasāmarthyād agnyābhāsād eva taddeśagatatattatpramātrantarasādhāraṇāt tasyaiva sa avyabhicāreṇa gamako, jātarūḍhas tu dhūmābhāsas tadvahnyābhāsasyātyantaparikṣayāt tattatpramātrantaragād dhūmābhāsād eva parokṣād api pūrvavat kṛtādhipatyāt ||
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 ||
अस्मिन् सतीदं भवतीति नियतं पौर्वापर्यं कृत्तिकारोहिन्युदययोर्
अकार्यकारणयोर् अप्य् अस्तीति पूर्वस्य सामर्थ्ये परस्य सत्तेति स्यात्
कार्यकारणभावस्, तच् चापेक्षारहितानां जाडानां न युक्तम् । एतावद् एतत् स्यात्
पूर्वस्य सामर्थ्यं परस्य सत्ता न चैवं किंचिद् उक्तं स्यान् न च पूर्वस्य
सामर्थ्यलक्षणः स्वभावः परसत्तारूपः ॥
asmin satīdaṃ bhavatīti niyataṃ paurvāparyaṃ kṛttikārohinyudayayor akāryakāraṇayor apy astīti pūrvasya sāmarthye parasya satteti syāt kāryakāraṇabhāvas, tac cāpekṣārahitānāṃ jāḍānāṃ na yuktam | etāvad etat syāt pūrvasya sāmarthyaṃ parasya sattā na caivaṃ kiṃcid uktaṃ syān na ca pūrvasya sāmarthyalakṣaṇaḥ svabhāvaḥ parasattārūpaḥ ||
asmin satīdaṃ bhavatīti niyataṃ paurvāparyaṃ kṛttikārohinyudayayor akāryakāraṇayor apy astīti pūrvasya sāmarthye parasya satteti syāt kāryakāraṇabhāvas, tac cāpekṣārahitānāṃ jāḍānāṃ na yuktam | etāvad etat syāt pūrvasya sāmarthyaṃ parasya sattā na caivaṃ kiṃcid uktaṃ syān na ca pūrvasya sāmarthyalakṣaṇaḥ svabhāvaḥ parasattārūpaḥ ||
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 ||
सद् असद् वा कार्यं कारणम् अप्य् आत्मपर्यवसितं जडम् अनुसन्धानशून्यं
नान्यापेक्षस्वभावं ततश् च नात्र प्रधानापेक्षामयो गुणविभक्त्यर्थो घटते
॥
sad asad vā kāryaṃ kāraṇam apy ātmaparyavasitaṃ jaḍam anusandhānaśūnyaṃ nānyāpekṣasvabhāvaṃ tataś ca nātra pradhānāpekṣāmayo guṇavibhaktyartho ghaṭate ||
sad asad vā kāryaṃ kāraṇam apy ātmaparyavasitaṃ jaḍam anusandhānaśūnyaṃ nānyāpekṣasvabhāvaṃ tataś ca nātra pradhānāpekṣāmayo guṇavibhaktyartho ghaṭate ||
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 ||
एकप्रमातृसंलग्नस् तु क्रियाकारकभावाख्यो विभक्त्यर्थो भूमिबीजोदकादीनां
समन्वयो युक्तो न तु शुष्को ऽन्यः कार्यकारणभावः ॥
ekapramātṛsaṃlagnas tu kriyākārakabhāvākhyo vibhaktyartho bhūmibījodakādīnāṃ samanvayo yukto na tu śuṣko 'nyaḥ kāryakāraṇabhāvaḥ ||
ekapramātṛsaṃlagnas tu kriyākārakabhāvākhyo vibhaktyartho bhūmibījodakādīnāṃ samanvayo yukto na tu śuṣko 'nyaḥ kāryakāraṇabhāvaḥ ||
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 ||
कार्यकारणयोर् अन्योन्यरूपत्वे ऽप्य् एकतैव स्यान् न तद्भावः ॥
kāryakāraṇayor anyonyarūpatve 'py ekataiva syān na tadbhāvaḥ ||
kāryakāraṇayor anyonyarūpatve 'py ekataiva syān na tadbhāvaḥ ||
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 ||
एकस्वभावस्य भेदेन स्थितिः परिणामः कालकलितः क्रियैव, ततः परिणामे
स्वतन्त्रस्य
ekasvabhāvasya bhedena sthitiḥ pariṇāmaḥ kālakalitaḥ kriyaiva, tataḥ pariṇāme svatantrasya
ekasvabhāvasya bhedena sthitiḥ pariṇāmaḥ kālakalitaḥ kriyaiva, tataḥ pariṇāme svatantrasya
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 ||
जडस्याभिन्नात्मनो भेदेनावस्थितेर् विरोधाद् अयुक्तं, स्वच्छे चिदात्मन्य् एकस्मिन्न्
एवम् अनेकप्रतिबिम्बधारणेनाविरोधाद् युज्यते ॥
jaḍasyābhinnātmano bhedenāvasthiter virodhād ayuktaṃ, svacche cidātmany ekasminn evam anekapratibimbadhāraṇenāvirodhād yujyate ||
jaḍasyābhinnātmano bhedenāvasthiter virodhād ayuktaṃ, svacche cidātmany ekasminn evam anekapratibimbadhāraṇenāvirodhād yujyate ||
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 ||
एकस्मिञ् चित्तत्त्वे ऽप्य् अकस्माद् आभासभेदो न घटते, न च तत्र क्रियात्वम् ।
यदा तु स चिदात्मा तथाचिकीर्षया परामृशन् बहिर् आभासयति तदा तद् उपपद्यते
। जडस्याप्य् अस्ति भवतीत्य् अस्याम् अपि सत्ताक्रियायां बुभूषायोगेन
स्वातन्त्र्याभावाद् अकर्तृत्वं, तेन प्रमातैव तं भावयति तेन तेन वा
हिमाचलादिना रूपेण स भवतीत्य् अत्र परमार्थः ॥
ekasmiñ cittattve 'py akasmād ābhāsabhedo na ghaṭate, na ca tatra kriyātvam | yadā tu sa cidātmā tathācikīrṣayā parāmṛśan bahir ābhāsayati tadā tad upapadyate | jaḍasyāpy asti bhavatīty asyām api sattākriyāyāṃ bubhūṣāyogena svātantryābhāvād akartṛtvaṃ, tena pramātaiva taṃ bhāvayati tena tena vā himācalādinā rūpeṇa sa bhavatīty atra paramārthaḥ ||
ekasmiñ cittattve 'py akasmād ābhāsabhedo na ghaṭate, na ca tatra kriyātvam | yadā tu sa cidātmā tathācikīrṣayā parāmṛśan bahir ābhāsayati tadā tad upapadyate | jaḍasyāpy asti bhavatīty asyām api sattākriyāyāṃ bubhūṣāyogena svātantryābhāvād akartṛtvaṃ, tena pramātaiva taṃ bhāvayati tena tena vā himācalādinā rūpeṇa sa bhavatīty atra paramārthaḥ ||
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 ||
चिद्वपुषः स्वतन्त्रस्य विश्वात्मना स्थातुम् इच्छैव जगत् प्रति कारणता
कर्तृतारूपा सैव क्रियाशक्तिः । एवं चिद्रूपस्यैकस्य कर्तुर् एव चिकीर्षाख्या
क्रिया मुख्या, नाकर्तृकं कर्मास्ति कर्मादीनां कर्तृमुखेनोपचारतः ॥
cidvapuṣaḥ svatantrasya viśvātmanā sthātum icchaiva jagat prati kāraṇatā kartṛtārūpā saiva kriyāśaktiḥ | evaṃ cidrūpasyaikasya kartur eva cikīrṣākhyā kriyā mukhyā, nākartṛkaṃ karmāsti karmādīnāṃ kartṛmukhenopacārataḥ ||
cidvapuṣaḥ svatantrasya viśvātmanā sthātum icchaiva jagat prati kāraṇatā kartṛtārūpā saiva kriyāśaktiḥ | evaṃ cidrūpasyaikasya kartur eva cikīrṣākhyā kriyā mukhyā, nākartṛkaṃ karmāsti karmādīnāṃ kartṛmukhenopacārataḥ ||
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 ||
प्रमातुर् अन्तःस्थितस्यात्मनो बहिष्कार एव क्रमानुगता क्रियेति परस्पराविरहिते
तस्य ज्ञानक्रिये ॥
pramātur antaḥsthitasyātmano bahiṣkāra eva kramānugatā kriyeti parasparāvirahite tasya jñānakriye ||
pramātur antaḥsthitasyātmano bahiṣkāra eva kramānugatā kriyeti parasparāvirahite tasya jñānakriye ||
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 ||
ईशितुर् अन्तर्बहिःस्थितव् अन्तर्भावप्राधान्ये पुनः सादाख्यं तत्त्वम्, अपरं
बहिर्भावोद्रेकाद् ऐश्वरम् ॥
īśitur antarbahiḥsthitav antarbhāvaprādhānye punaḥ sādākhyaṃ tattvam, aparaṃ bahirbhāvodrekād aiśvaram ||
īśitur antarbahiḥsthitav antarbhāvaprādhānye punaḥ sādākhyaṃ tattvam, aparaṃ bahirbhāvodrekād aiśvaram ||
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 ||
उन्मेषनिमेषौ बहिरन्तःस्थिती एवेश्वरसदाशिवौ, बाह्यान्तरयोर् वेद्यवेदकयोर्
एकचिन्मात्रविश्रान्तेर् अभेदात् सामानाधिकरण्येनेदं विश्वम् अहम् इति विश्वात्मनो
मतिः शुद्धविद्या ॥
unmeṣanimeṣau bahirantaḥsthitī eveśvarasadāśivau, bāhyāntarayor vedyavedakayor ekacinmātraviśrānter abhedāt sāmānādhikaraṇyenedaṃ viśvam aham iti viśvātmano matiḥ śuddhavidyā ||
unmeṣanimeṣau bahirantaḥsthitī eveśvarasadāśivau, bāhyāntarayor vedyavedakayor ekacinmātraviśrānter abhedāt sāmānādhikaraṇyenedaṃ viśvam aham iti viśvātmano matiḥ śuddhavidyā ||
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 ||
बिन्नवेद्यभूमव् इदन्तया दृश्यताम् आपादितानाम् अपि भावानां चिन्मात्रसारत्वाद् अहम्
इदम् इति तत्त्वप्रतिपत्तिः शुद्धताज्ञाप्तिः ॥
binnavedyabhūmav idantayā dṛśyatām āpāditānām api bhāvānāṃ cinmātrasāratvād aham idam iti tattvapratipattiḥ śuddhatājñāptiḥ ||
binnavedyabhūmav idantayā dṛśyatām āpāditānām api bhāvānāṃ cinmātrasāratvād aham idam iti tattvapratipattiḥ śuddhatājñāptiḥ ||
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 ||
अत्रेदंतामतेर् अपरत्वम् अहंतया सर्वस्य वेद्यस्याच्छादनात् परतेति
परापरावस्थैषा ॥
atredaṃtāmater aparatvam ahaṃtayā sarvasya vedyasyācchādanāt parateti parāparāvasthaiṣā ||
atredaṃtāmater aparatvam ahaṃtayā sarvasya vedyasyācchādanāt parateti parāparāvasthaiṣā ||
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.
बोधकर्तृतामयस्यापि भेदेन विश्वेक्षणं विद्येति के चित् । मायाशक्तिर् अप्य् एषा
विद्यैव । संसारोत्तीर्णत्वात् तत्रस्था मन्त्रेश्वरविद्येश्वराः ॥
bodhakartṛtāmayasyāpi bhedena viśvekṣaṇaṃ vidyeti ke cit | māyāśaktir apy eṣā vidyaiva | saṃsārottīrṇatvāt tatrasthā mantreśvaravidyeśvarāḥ ||
bodhakartṛtāmayasyāpi bhedena viśvekṣaṇaṃ vidyeti ke cit | māyāśaktir apy eṣā vidyaiva | saṃsārottīrṇatvāt tatrasthā mantreśvaravidyeśvarāḥ ||
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 ||
संसारिणाम् ऐश्वर्यस्य स्वात्मनस्प्रत्यभिज्ञानं विद्यया, पशुभावो मायया ॥
saṃsāriṇām aiśvaryasya svātmanaspratyabhijñānaṃ vidyayā, paśubhāvo māyayā ||
saṃsāriṇām aiśvaryasya svātmanaspratyabhijñānaṃ vidyayā, paśubhāvo māyayā ||
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 ||
यदा भावा भेदेनेदंतयैव भासन्ते ऽहम् इति प्रमातृत्वेन च देहादिस्, तदा
विपर्यद्वयहेतुर् मायाशक्तिर् विमोहिनी नाम विभोर् विजृम्भते ॥
yadā bhāvā bhedenedaṃtayaiva bhāsante 'ham iti pramātṛtvena ca dehādis, tadā viparyadvayahetur māyāśaktir vimohinī nāma vibhor vijṛmbhate ||
yadā bhāvā bhedenedaṃtayaiva bhāsante 'ham iti pramātṛtvena ca dehādis, tadā viparyadvayahetur māyāśaktir vimohinī nāma vibhor vijṛmbhate ||
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 ||
यश् च व्यतिरिक्तप्रमेयजाते प्रमाता शून्यादिः स इदम् इति वेद्य एव वस्तुतः
कालाद्यैः पञ्चभिश् च परतन्त्रीकृतः । तत्र कालाद् वर्तमानाभासेन तस्य
भूतबह्विष्यत्संभवो, नियतेः कार्यकर्मफलनियमो, रागाद् भोगाभिष्वङ्गो,
विद्याकलाभ्याम्, अचिदात्मनो ऽस्वतन्त्रस्यापीषज्ज्ञानक्रिये चित्स्वातन्त्र्यरूपे ॥
yaś ca vyatiriktaprameyajāte pramātā śūnyādiḥ sa idam iti vedya eva vastutaḥ kālādyaiḥ pañcabhiś ca paratantrīkṛtaḥ | tatra kālād vartamānābhāsena tasya bhūtabahviṣyatsaṃbhavo, niyateḥ kāryakarmaphalaniyamo, rāgād bhogābhiṣvaṅgo, vidyākalābhyām, acidātmano 'svatantrasyāpīṣajjñānakriye citsvātantryarūpe ||
yaś ca vyatiriktaprameyajāte pramātā śūnyādiḥ sa idam iti vedya eva vastutaḥ kālādyaiḥ pañcabhiś ca paratantrīkṛtaḥ | tatra kālād vartamānābhāsena tasya bhūtabahviṣyatsaṃbhavo, niyateḥ kāryakarmaphalaniyamo, rāgād bhogābhiṣvaṅgo, vidyākalābhyām, acidātmano 'svatantrasyāpīṣajjñānakriye citsvātantryarūpe ||
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 ||
कार्याणि द्विधा । शब्दस्पर्शरूपरसगन्धानि सूक्ष्मत्वेन तन्मात्रसंज्ञानि पञ्च,
अन्योन्यव्यूहेन स्थूलानि पृथिव्यादिबुद्धीन्द्रियाणि, वाक्पाणिपादपायूपस्थाख्यानि
पञ्च कर्मेन्द्रियाणि, मनोबुद्ध्यहङ्कारा इति त्रिधान्तह्करणम् इति
त्रयोविंशतिभेदस्य कार्यकारणात्मनः प्रमेयस्य मूलभूतैकाविभागदशा
प्राधानाख्या ॥
kāryāṇi dvidhā | śabdasparśarūparasagandhāni sūkṣmatvena tanmātrasaṃjñāni pañca, anyonyavyūhena sthūlāni pṛthivyādibuddhīndriyāṇi, vākpāṇipādapāyūpasthākhyāni pañca karmendriyāṇi, manobuddhyahaṅkārā iti tridhāntahkaraṇam iti trayoviṃśatibhedasya kāryakāraṇātmanaḥ prameyasya mūlabhūtaikāvibhāgadaśā prādhānākhyā ||
kāryāṇi dvidhā | śabdasparśarūparasagandhāni sūkṣmatvena tanmātrasaṃjñāni pañca, anyonyavyūhena sthūlāni pṛthivyādibuddhīndriyāṇi, vākpāṇipādapāyūpasthākhyāni pañca karmendriyāṇi, manobuddhyahaṅkārā iti tridhāntahkaraṇam iti trayoviṃśatibhedasya kāryakāraṇātmanaḥ prameyasya mūlabhūtaikāvibhāgadaśā prādhānākhyā ||
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.
शून्ये पुर्यष्टकात्मके ऽत्यन्तसूक्ष्मदेह एव वा प्रमातृमात्रे स्थितव्
अन्यप्रमेयोपसंहारे रुद्रो ऽधिष्ठाता, भिन्नप्रमेयाभासे सर्गस्थितिहेतू
ब्रह्मविष्णू ॥
śūnye puryaṣṭakātmake 'tyantasūkṣmadeha eva vā pramātṛmātre sthitav anyaprameyopasaṃhāre rudro 'dhiṣṭhātā, bhinnaprameyābhāse sargasthitihetū brahmaviṣṇū ||
śūnye puryaṣṭakātmake 'tyantasūkṣmadeha eva vā pramātṛmātre sthitav anyaprameyopasaṃhāre rudro 'dhiṣṭhātā, bhinnaprameyābhāse sargasthitihetū brahmaviṣṇū ||
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 ||
मायीयशून्यासिप्रमाता नियत्य कर्माधीनः संसारी, विद्यावशाद् आत्मतत्त्वाभिज्ञया
मुक्तः ॥
māyīyaśūnyāsipramātā niyatya karmādhīnaḥ saṃsārī, vidyāvaśād ātmatattvābhijñayā muktaḥ ||
māyīyaśūnyāsipramātā niyatya karmādhīnaḥ saṃsārī, vidyāvaśād ātmatattvābhijñayā muktaḥ ||
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 ||
ऐश्वर्यदशायां प्रमाता विश्वं शारीरतया पश्यन् पतिः पुंस्त्वावस्थायां तु
रागादिक्लेशकर्मविपाकाशयैः परीतः पशुः ॥
aiśvaryadaśāyāṃ pramātā viśvaṃ śārīratayā paśyan patiḥ puṃstvāvasthāyāṃ tu rāgādikleśakarmavipākāśayaiḥ parītaḥ paśuḥ ||
aiśvaryadaśāyāṃ pramātā viśvaṃ śārīratayā paśyan patiḥ puṃstvāvasthāyāṃ tu rāgādikleśakarmavipākāśayaiḥ parītaḥ paśuḥ ||
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 ||
स्वतन्त्रो बोधः परमार्थस्, तथारूपत्वाद् एव पूर्णः । तस्य स्वातन्त्र्याद् एव
तथेच्छया स्वातन्त्र्यं विना बोधमात्रनिर्माणे बोधितां विना
स्वातन्त्र्यमात्रनिर्माणे वा पूर्णत्वाभावेन परिमितत्वाद् द्विधाणुत्वं
तात्त्विकस्वरूपविपर्यासान् मलत्वम् ॥
svatantro bodhaḥ paramārthas, tathārūpatvād eva pūrṇaḥ | tasya svātantryād eva tathecchayā svātantryaṃ vinā bodhamātranirmāṇe bodhitāṃ vinā svātantryamātranirmāṇe vā pūrṇatvābhāvena parimitatvād dvidhāṇutvaṃ tāttvikasvarūpaviparyāsān malatvam ||
svatantro bodhaḥ paramārthas, tathārūpatvād eva pūrṇaḥ | tasya svātantryād eva tathecchayā svātantryaṃ vinā bodhamātranirmāṇe bodhitāṃ vinā svātantryamātranirmāṇe vā pūrṇatvābhāvena parimitatvād dvidhāṇutvaṃ tāttvikasvarūpaviparyāsān malatvam ||
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 ||
अत्रैव द्विधाणवे वेद्यम् अभिन्नम् अपि भेदेन यदा भाति तदातो ऽपि विपर्यासान्
नाम्ना मायीयं मलम् । अहेतूनाम् अपि कर्मणां जन्मादिहेतुभावविषयविपर्यासाद्
अबोधात्मककर्तृगतं कार्मम् । तन्मलत्रयनिर्माणे प्रभोर् इच्छा मायाशक्तिर्
उच्यते ॥
atraiva dvidhāṇave vedyam abhinnam api bhedena yadā bhāti tadāto 'pi viparyāsān nāmnā māyīyaṃ malam | ahetūnām api karmaṇāṃ janmādihetubhāvaviṣayaviparyāsād abodhātmakakartṛgataṃ kārmam | tanmalatrayanirmāṇe prabhor icchā māyāśaktir ucyate ||
atraiva dvidhāṇave vedyam abhinnam api bhedena yadā bhāti tadāto 'pi viparyāsān nāmnā māyīyaṃ malam | ahetūnām api karmaṇāṃ janmādihetubhāvaviṣayaviparyāsād abodhātmakakartṛgataṃ kārmam | tanmalatrayanirmāṇe prabhor icchā māyāśaktir ucyate ||
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.
वेद्यानुपरक्तबोधानाम् अपि पूर्णकर्तृत्वशून्यत्वात् स्वरूपान्यत्वेन प्रभुणा
निर्माणम् ॥
vedyānuparaktabodhānām api pūrṇakartṛtvaśūnyatvāt svarūpānyatvena prabhuṇā nirmāṇam ||
vedyānuparaktabodhānām api pūrṇakartṛtvaśūnyatvāt svarūpānyatvena prabhuṇā nirmāṇam ||
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 ||
शुद्धबोधानां बोधत्वनित्यत्वाद्\वर्{#नित्यत्वाद्\लेम् \चोर्र्; #नित्यत्वाध्# \एद्}
भेदे ऽप्य् अन्योन्यभेदस् तथैवेश्वरेण निर्माणान् नान्यथा । ते च
सांख्यपुरुषप्राया विज्ञानकेवला इत्य् उच्यते ॥
śuddhabodhānāṃ bodhatvanityatvād\var{#nityatvād\lem \corr; #nityatvādh# \Ed} bhede 'py anyonyabhedas tathaiveśvareṇa nirmāṇān nānyathā | te ca sāṃkhyapuruṣaprāyā vijñānakevalā ity ucyate ||
śuddhabodhānāṃ bodhatvanityatvād\var{#nityatvād\lem \corr; #nityatvādh# \Ed} bhede 'py anyonyabhedas tathaiveśvareṇa nirmāṇān nānyathā | te ca sāṃkhyapuruṣaprāyā vijñānakevalā ity ucyate ||
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 ||
शून्यप्राणादौ बोधरूपतातिक्रमेणाहंतया स्थिताः प्रलयकेवलिनः । तेषाम्
अणूनां कर्मसंस्कारो ऽप्य् अस्ति, मायामलस् तु वेद्ययोगायोगाभ्यां विकल्पितः ॥
śūnyaprāṇādau bodharūpatātikrameṇāhaṃtayā sthitāḥ pralayakevalinaḥ | teṣām aṇūnāṃ karmasaṃskāro 'py asti, māyāmalas tu vedyayogāyogābhyāṃ vikalpitaḥ ||
śūnyaprāṇādau bodharūpatātikrameṇāhaṃtayā sthitāḥ pralayakevalinaḥ | teṣām aṇūnāṃ karmasaṃskāro 'py asti, māyāmalas tu vedyayogāyogābhyāṃ vikalpitaḥ ||
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 ||
कर्तृतायोगे ऽपि बोधानां कर्मोत्तीर्णानां विद्येश्वरत्वे ऽपि भिन्नवेद्ययोगान्
मायामलम् अस्त्य् एव । पूर्णकर्तृत्वाभावाद् ईश्वराद् भिन्ना अन्योन्यं च पूर्ववद् अत
एवैषाम् अणुत्वम् अपि स्यात् ॥
kartṛtāyoge 'pi bodhānāṃ karmottīrṇānāṃ vidyeśvaratve 'pi bhinnavedyayogān māyāmalam asty eva | pūrṇakartṛtvābhāvād īśvarād bhinnā anyonyaṃ ca pūrvavad ata evaiṣām aṇutvam api syāt ||
kartṛtāyoge 'pi bodhānāṃ karmottīrṇānāṃ vidyeśvaratve 'pi bhinnavedyayogān māyāmalam asty eva | pūrṇakartṛtvābhāvād īśvarād bhinnā anyonyaṃ ca pūrvavad ata evaiṣām aṇutvam api syāt ||
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 ||
देवादीनां स्थावरान्तानां संसारिणां त्रयो ऽपि मलाः, कार्म एव संसारप्रयोजकः
॥
devādīnāṃ sthāvarāntānāṃ saṃsāriṇāṃ trayo 'pi malāḥ, kārma eva saṃsāraprayojakaḥ ||
devādīnāṃ sthāvarāntānāṃ saṃsāriṇāṃ trayo 'pi malāḥ, kārma eva saṃsāraprayojakaḥ ||
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 ||
संसारिणाम् एतच् च चित्तत्त्वं कर्तृतारूपं शून्यप्राणादौ जडे देवस्य
कलाशक्त्योपोद्बल्यमानम् उपसर्जनत्वेनावस्थानात् परिमितम् । अतश् चात्रैव
मुख्यम् अणुत्वम् ॥
saṃsāriṇām etac ca cittattvaṃ kartṛtārūpaṃ śūnyaprāṇādau jaḍe devasya kalāśaktyopodbalyamānam upasarjanatvenāvasthānāt parimitam | ataś cātraiva mukhyam aṇutvam ||
saṃsāriṇām etac ca cittattvaṃ kartṛtārūpaṃ śūnyaprāṇādau jaḍe devasya kalāśaktyopodbalyamānam upasarjanatvenāvasthānāt parimitam | ataś cātraiva mukhyam aṇutvam ||
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 ||
एतद् एव पुनः शून्यादि कर्तृतात्मनो बोधस्य यदोपसर्जनत्वेनास्ते तदास्य
प्रमातुर् एतद् बोधमयताम् आपन्नस्य ज्ञानं तच्छक्तिसमावेशलक्षणम् उच्यते ॥
etad eva punaḥ śūnyādi kartṛtātmano bodhasya yadopasarjanatvenāste tadāsya pramātur etad bodhamayatām āpannasya jñānaṃ tacchaktisamāveśalakṣaṇam ucyate ||
etad eva punaḥ śūnyādi kartṛtātmano bodhasya yadopasarjanatvenāste tadāsya pramātur etad bodhamayatām āpannasya jñānaṃ tacchaktisamāveśalakṣaṇam ucyate ||
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 ||
बुद्धिप्राणादिनिषेधमात्रे यदाहंताभिमानेन प्रमातृता तदा सौषुप्ते
तावन्मात्रावस्थितौ वेद्याभावः संस्कारस्य संभवे ऽप्य्
अरूपत्वेनानुपलक्ष्यत्वात् । तावतैव सांख्यपुरुषाद् विशेषः ॥
buddhiprāṇādiniṣedhamātre yadāhaṃtābhimānena pramātṛtā tadā sauṣupte tāvanmātrāvasthitau vedyābhāvaḥ saṃskārasya saṃbhave 'py arūpatvenānupalakṣyatvāt | tāvataiva sāṃkhyapuruṣād viśeṣaḥ ||
buddhiprāṇādiniṣedhamātre yadāhaṃtābhimānena pramātṛtā tadā sauṣupte tāvanmātrāvasthitau vedyābhāvaḥ saṃskārasya saṃbhave 'py arūpatvenānupalakṣyatvāt | tāvataiva sāṃkhyapuruṣād viśeṣaḥ ||
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 ||
एष एव शून्यप्रमाता सर्वेन्द्रियशक्तिसाधारणजीवनाख्यप्राणादिप्रेरणान्तर्वृत्तिर्
जीवाख्यस्, तासाम् इन्द्रियशक्तीनाम् अहंतया सह पुर्यष्टकत्वम् अथवा
प्राणाहंतया प्रमातृत्वेन पुर्यष्टकता ॥
eṣa eva śūnyapramātā sarvendriyaśaktisādhāraṇajīvanākhyaprāṇādipreraṇāntarvṛttir jīvākhyas, tāsām indriyaśaktīnām ahaṃtayā saha puryaṣṭakatvam athavā prāṇāhaṃtayā pramātṛtvena puryaṣṭakatā ||
eṣa eva śūnyapramātā sarvendriyaśaktisādhāraṇajīvanākhyaprāṇādipreraṇāntarvṛttir jīvākhyas, tāsām indriyaśaktīnām ahaṃtayā saha puryaṣṭakatvam athavā prāṇāhaṃtayā pramātṛtvena puryaṣṭakatā ||
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 ||
शून्यतायां स्थितौ वेद्याभावान् मायामलाभावः, प्राणादौ सुखस्पर्शादिवेद्ययोगान्
मायामलवत् प्रलय इव सौषुप्तं पदम् ॥
śūnyatāyāṃ sthitau vedyābhāvān māyāmalābhāvaḥ, prāṇādau sukhasparśādivedyayogān māyāmalavat pralaya iva sauṣuptaṃ padam ||
śūnyatāyāṃ sthitau vedyābhāvān māyāmalābhāvaḥ, prāṇādau sukhasparśādivedyayogān māyāmalavat pralaya iva sauṣuptaṃ padam ||
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 ||
चक्षुरादीन्द्रियशक्त्यप्रवृत्तव् अपि मनःशक्त्यैव दृष्टरूपाद्याभासेश्वरसृष्टिर्
अणोः स्वप्नपदम् । अन्यप्रमातृसाधारणरूपाद्याभासानुवृत्तितः
कालान्तराननुवृत्तेर् भ्रान्तिर् एषा ॥
cakṣurādīndriyaśaktyapravṛttav api manaḥśaktyaiva dṛṣṭarūpādyābhāseśvarasṛṣṭir aṇoḥ svapnapadam | anyapramātṛsādhāraṇarūpādyābhāsānuvṛttitaḥ kālāntarānanuvṛtter bhrāntir eṣā ||
cakṣurādīndriyaśaktyapravṛttav api manaḥśaktyaiva dṛṣṭarūpādyābhāseśvarasṛṣṭir aṇoḥ svapnapadam | anyapramātṛsādhāraṇarūpādyābhāsānuvṛttitaḥ kālāntarānanuvṛtter bhrāntir eṣā ||
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 ||
सर्वान्तर्बहिःकरणशक्त्या सृष्टिर् जागरा, तत्रापि पूर्ववद् द्विचन्द्रादिभ्रान्तिः
॥
sarvāntarbahiḥkaraṇaśaktyā sṛṣṭir jāgarā, tatrāpi pūrvavad dvicandrādibhrāntiḥ ||
sarvāntarbahiḥkaraṇaśaktyā sṛṣṭir jāgarā, tatrāpi pūrvavad dvicandrādibhrāntiḥ ||
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 ||
एतानि जागरस्वप्नसुषुप्तानि प्राणादेर् आत्मत्वेनाभिमन्यमानस्योद्रेकात्
स्वातन्त्र्यस्यापह्रासाद् धेयानि, स्वातन्त्र्यस्य मात्रयोपचयः सुखहर्षादयस्
तथैव न्यूनता दुःखद्वेषादयः । सर्वभोगात्मा संसारो बन्धः ॥
etāni jāgarasvapnasuṣuptāni prāṇāder ātmatvenābhimanyamānasyodrekāt svātantryasyāpahrāsād dheyāni, svātantryasya mātrayopacayaḥ sukhaharṣādayas tathaiva nyūnatā duḥkhadveṣādayaḥ | sarvabhogātmā saṃsāro bandhaḥ ||
etāni jāgarasvapnasuṣuptāni prāṇāder ātmatvenābhimanyamānasyodrekāt svātantryasyāpahrāsād dheyāni, svātantryasya mātrayopacayaḥ sukhaharṣādayas tathaiva nyūnatā duḥkhadveṣādayaḥ | sarvabhogātmā saṃsāro bandhaḥ ||
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 ||
स च प्राणात्मा [स्वप्ने] प्राणापानरूपश्वासप्रश्वासरूपो जागरे ऽथ सुप्ते [अत्र]
तयोर् अपि विषुवतीव रात्रिदिनयोः साम्ये तन्न्यूनताधिक्यरोधात् समानसंज्ञः ॥
sa ca prāṇātmā [svapne] prāṇāpānarūpaśvāsapraśvāsarūpo jāgare 'tha supte [atra] tayor api viṣuvatīva rātridinayoḥ sāmye tannyūnatādhikyarodhāt samānasaṃjñaḥ ||
sa ca prāṇātmā [svapne] prāṇāpānarūpaśvāsapraśvāsarūpo jāgare 'tha supte [atra] tayor api viṣuvatīva rātridinayoḥ sāmye tannyūnatādhikyarodhāt samānasaṃjñaḥ ||
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 ||
प्राणापानयोः पार्श्वद्वयतिर्यक्प्रवाहविच्छेदेनैकताम्
आपाद्योर्ध्वरूपमध्यमार्गप्रवाहेणोद्गमनाद् उदानः । मध्यनेत्रम्
इवोर्ध्वभाक्त्वाद् अग्निधर्मा तुर्यदशायाम् । तुर्यातीते दिक्कालानवच्छेदे पूर्णे
प्रवाहतां हित्वातिनिर्भरावस्थो व्यानसंज्ञः । एतच् च दशाद्वयम् उपादेयं
प्राणशक्तेः परमेश्वरकल्पत्वेनावस्थानात् ॥
prāṇāpānayoḥ pārśvadvayatiryakpravāhavicchedenaikatām āpādyordhvarūpamadhyamārgapravāheṇodgamanād udānaḥ | madhyanetram ivordhvabhāktvād agnidharmā turyadaśāyām | turyātīte dikkālānavacchede pūrṇe pravāhatāṃ hitvātinirbharāvastho vyānasaṃjñaḥ | etac ca daśādvayam upādeyaṃ prāṇaśakteḥ parameśvarakalpatvenāvasthānāt ||
prāṇāpānayoḥ pārśvadvayatiryakpravāhavicchedenaikatām āpādyordhvarūpamadhyamārgapravāheṇodgamanād udānaḥ | madhyanetram ivordhvabhāktvād agnidharmā turyadaśāyām | turyātīte dikkālānavacchede pūrṇe pravāhatāṃ hitvātinirbharāvastho vyānasaṃjñaḥ | etac ca daśādvayam upādeyaṃ prāṇaśakteḥ parameśvarakalpatvenāvasthānāt ||
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 ||
एकः प्रथमोपादेयतुर्यदशायाम्
अखण्डितग्राहकाखण्डितग्राह्यतन्मेलनाचमत्कारोपबृंहितः साधारण एव
सर्वप्राणिनाम् आत्मा विश्वरूपो महेश्वरः ॥
ekaḥ prathamopādeyaturyadaśāyām akhaṇḍitagrāhakākhaṇḍitagrāhyatanmelanācamatkāropabṛṃhitaḥ sādhāraṇa eva sarvaprāṇinām ātmā viśvarūpo maheśvaraḥ ||
ekaḥ prathamopādeyaturyadaśāyām akhaṇḍitagrāhakākhaṇḍitagrāhyatanmelanācamatkāropabṛṃhitaḥ sādhāraṇa eva sarvaprāṇinām ātmā viśvarūpo maheśvaraḥ ||
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.
महेश्वरस्य जृम्भामये ऽस्मिन् निर्गते तस्मिन्न् इदंतापरामर्शे ग्राह्यं यन्
निर्मितं बुद्धिः प्राणो ऽथ शून्यं तद् वेद्यैकदेशरूपम्
अहंकारावमृश्यतापादनेन
maheśvarasya jṛmbhāmaye 'smin nirgate tasminn idaṃtāparāmarśe grāhyaṃ yan nirmitaṃ buddhiḥ prāṇo 'tha śūnyaṃ tad vedyaikadeśarūpam ahaṃkārāvamṛśyatāpādanena
maheśvarasya jṛmbhāmaye 'smin nirgate tasminn idaṃtāparāmarśe grāhyaṃ yan nirmitaṃ buddhiḥ prāṇo 'tha śūnyaṃ tad vedyaikadeśarūpam ahaṃkārāvamṛśyatāpādanena
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 ||
एतद् एव विश्वात्मनः परिमितत्वकरणम् अप्रत्यभिज्ञानम् उच्यते । एवं
चानेकबुद्धिप्राणादिखण्डगतापराहंकारपरामर्शः परापरिज्ञानसंज्ञः ।
प्रत्यकात्मनो बहवस्, तेषु प्रमातृरूपेषु महेश्वरेण स्वानन्दः
स्वक्रियैककर्तृतानुसारिणी निर्मिता । स एव भोग आनन्दलेशाख्यः सुखसंज्ञितः
क्रियालवात्मा दुःखरूपः क्रिया दुःखं च वक्ष्यते ॥
etad eva viśvātmanaḥ parimitatvakaraṇam apratyabhijñānam ucyate | evaṃ cānekabuddhiprāṇādikhaṇḍagatāparāhaṃkāraparāmarśaḥ parāparijñānasaṃjñaḥ | pratyakātmano bahavas, teṣu pramātṛrūpeṣu maheśvareṇa svānandaḥ svakriyaikakartṛtānusāriṇī nirmitā | sa eva bhoga ānandaleśākhyaḥ sukhasaṃjñitaḥ kriyālavātmā duḥkharūpaḥ kriyā duḥkhaṃ ca vakṣyate ||
etad eva viśvātmanaḥ parimitatvakaraṇam apratyabhijñānam ucyate | evaṃ cānekabuddhiprāṇādikhaṇḍagatāparāhaṃkāraparāmarśaḥ parāparijñānasaṃjñaḥ | pratyakātmano bahavas, teṣu pramātṛrūpeṣu maheśvareṇa svānandaḥ svakriyaikakartṛtānusāriṇī nirmitā | sa eva bhoga ānandaleśākhyaḥ sukhasaṃjñitaḥ kriyālavātmā duḥkharūpaḥ kriyā duḥkhaṃ ca vakṣyate ||
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.
ईश्वरस्य ज्ञानक्रिये ते मायया सहिते पशोः सत्त्वरजस्तमांसि ॥
īśvarasya jñānakriye te māyayā sahite paśoḥ sattvarajastamāṃsi ||
īśvarasya jñānakriye te māyayā sahite paśoḥ sattvarajastamāṃsi ||
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.
सत्त्वरजस्तमसां च भेदेनावभासान् न शक्तिव्यपदेशः शक्तिशक्तिमतोर् अभेदात्
। वस्तुतः शक्तिविकासो विश्वम् ॥
sattvarajastamasāṃ ca bhedenāvabhāsān na śaktivyapadeśaḥ śaktiśaktimator abhedāt | vastutaḥ śaktivikāso viśvam ||
sattvarajastamasāṃ ca bhedenāvabhāsān na śaktivyapadeśaḥ śaktiśaktimator abhedāt | vastutaḥ śaktivikāso viśvam ||
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 ||
ईश्वरस्यानन्तकर्तृता चमत्काररूपा क्रियोक्ता परमप्रकाशानन्दमयी,
प्रत्यगात्मनस् तु तौ प्रकाशानन्दौ ग्राह्यभूतौ सत्त्वम् उच्यते । तदभावश् च
तमः, सत्त्वतमसी प्रकाशानन्दतदभावरूपे द्वे अपि श्लेषात्मनी [रजः] । पशोः
रजःसंज्ञया क्रिया च दुःखं चोच्यते ॥
īśvarasyānantakartṛtā camatkārarūpā kriyoktā paramaprakāśānandamayī, pratyagātmanas tu tau prakāśānandau grāhyabhūtau sattvam ucyate | tadabhāvaś ca tamaḥ, sattvatamasī prakāśānandatadabhāvarūpe dve api śleṣātmanī [rajaḥ] | paśoḥ rajaḥsaṃjñayā kriyā ca duḥkhaṃ cocyate ||
īśvarasyānantakartṛtā camatkārarūpā kriyoktā paramaprakāśānandamayī, pratyagātmanas tu tau prakāśānandau grāhyabhūtau sattvam ucyate | tadabhāvaś ca tamaḥ, sattvatamasī prakāśānandatadabhāvarūpe dve api śleṣātmanī [rajaḥ] | paśoḥ rajaḥsaṃjñayā kriyā ca duḥkhaṃ cocyate ||
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 ||
ये चैते महेश्वरस्येदंशब्दसंकेतानुसंधानं विनापि प्रकाशस्य
परामर्शसारत्वाद् बालदशायाम् इवेदमर्थनिर्देश्या भावास्, ते
ऽनेकाभाससामानाधिकरण्येन स्वलक्षणात्मनः पृथक्सामान्यरूपतया नानाकाराश् च
तथा तन्निर्माणात् प्रथन्ते ॥
ye caite maheśvarasyedaṃśabdasaṃketānusaṃdhānaṃ vināpi prakāśasya parāmarśasāratvād bāladaśāyām ivedamarthanirdeśyā bhāvās, te 'nekābhāsasāmānādhikaraṇyena svalakṣaṇātmanaḥ pṛthaksāmānyarūpatayā nānākārāś ca tathā tannirmāṇāt prathante ||
ye caite maheśvarasyedaṃśabdasaṃketānusaṃdhānaṃ vināpi prakāśasya parāmarśasāratvād bāladaśāyām ivedamarthanirdeśyā bhāvās, te 'nekābhāsasāmānādhikaraṇyena svalakṣaṇātmanaḥ pṛthaksāmānyarūpatayā nānākārāś ca tathā tannirmāṇāt prathante ||
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 ||
ते विभिन्नावभासाः सामान्यात्मनो ऽर्थास् तदनुभवसंस्कृतैः कृशो ऽहं दुःखी
सुखी वाहम् इति विचित्रव्यपदेशविषयीक्रियमाणात्मभिः क्षेत्रज्ञैर्
विकल्पनशक्त्या
तत्तद्घटरजतशुक्लपटशकटादिनाम्नान्तस्प्रत्यवमर्शनीयत्वेन प्रदर्श्यन्ते
स्मृतौ पूर्वानुभवाप्रमोषे, विचित्रोत्प्रेक्षादिषु तु स्वातन्त्र्येण । अयम् एव
ग्राह्यग्राहकभेदावभासः शब्दमयः पशुभावे संसारबन्धः ॥
te vibhinnāvabhāsāḥ sāmānyātmano 'rthās tadanubhavasaṃskṛtaiḥ kṛśo 'haṃ duḥkhī sukhī vāham iti vicitravyapadeśaviṣayīkriyamāṇātmabhiḥ kṣetrajñair vikalpanaśaktyā tattadghaṭarajataśuklapaṭaśakaṭādināmnāntaspratyavamarśanīyatvena pradarśyante smṛtau pūrvānubhavāpramoṣe, vicitrotprekṣādiṣu tu svātantryeṇa | ayam eva grāhyagrāhakabhedāvabhāsaḥ śabdamayaḥ paśubhāve saṃsārabandhaḥ ||
te vibhinnāvabhāsāḥ sāmānyātmano 'rthās tadanubhavasaṃskṛtaiḥ kṛśo 'haṃ duḥkhī sukhī vāham iti vicitravyapadeśaviṣayīkriyamāṇātmabhiḥ kṣetrajñair vikalpanaśaktyā tattadghaṭarajataśuklapaṭaśakaṭādināmnāntaspratyavamarśanīyatvena pradarśyante smṛtau pūrvānubhavāpramoṣe, vicitrotprekṣādiṣu tu svātantryeṇa | ayam eva grāhyagrāhakabhedāvabhāsaḥ śabdamayaḥ paśubhāve saṃsārabandhaḥ ||
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 ||
क्षेत्रश् चेश्वररूप एव तत्तत्सामान्यरूपानर्थान् ईशशक्त्यैवापरिज्ञातया
सर्वसाधारणार्थदर्शनसंस्कृतानन्यवेद्यान् निर्मिमीते । सा चेश्वरशाक्तिः
स्वात्ममात्रविश्रान्तिविरोधाय मायाव्यपदेश्या
तत्तत्ककारादिवर्णभेदशतानन्तगणना प्राणरूपेण चञ्चलताम् आपन्ना
विकल्पाख्यव्यापारा तथान्तः सृजत्य् अर्थान् ॥
kṣetraś ceśvararūpa eva tattatsāmānyarūpānarthān īśaśaktyaivāparijñātayā sarvasādhāraṇārthadarśanasaṃskṛtānanyavedyān nirmimīte | sā ceśvaraśāktiḥ svātmamātraviśrāntivirodhāya māyāvyapadeśyā tattatkakārādivarṇabhedaśatānantagaṇanā prāṇarūpeṇa cañcalatām āpannā vikalpākhyavyāpārā tathāntaḥ sṛjaty arthān ||
kṣetraś ceśvararūpa eva tattatsāmānyarūpānarthān īśaśaktyaivāparijñātayā sarvasādhāraṇārthadarśanasaṃskṛtānanyavedyān nirmimīte | sā ceśvaraśāktiḥ svātmamātraviśrāntivirodhāya māyāvyapadeśyā tattatkakārādivarṇabhedaśatānantagaṇanā prāṇarūpeṇa cañcalatām āpannā vikalpākhyavyāpārā tathāntaḥ sṛjaty arthān ||
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 ||
ईश्वरस्य तु सृष्टिः सर्वप्रमातॄणां साधारणी तेषां तन्मध्य एवोत्पादाद्,
एकप्रमातृनियता चैकप्रमात्रावेशेन स्वप्नभ्रान्त्यादौ सृष्टिः । सा चाहम् इदम्
इत्य् एतावत् परामर्शमयी भेदानुदयाद् विकल्पोज्झिता स्पष्टावभासा च ।
तत्रान्तरान्तरोद्यत्क्षेत्रज्ञव्यापारविकल्पननिर्ह्रासपरिशीलनेन संसारिणां
क्रमेणैकरसैश्वर्योद्गमात् क्षेत्रज्ञताविमुक्तिः ॥
īśvarasya tu sṛṣṭiḥ sarvapramātṝṇāṃ sādhāraṇī teṣāṃ tanmadhya evotpādād, ekapramātṛniyatā caikapramātrāveśena svapnabhrāntyādau sṛṣṭiḥ | sā cāham idam ity etāvat parāmarśamayī bhedānudayād vikalpojjhitā spaṣṭāvabhāsā ca | tatrāntarāntarodyatkṣetrajñavyāpāravikalpananirhrāsapariśīlanena saṃsāriṇāṃ krameṇaikarasaiśvaryodgamāt kṣetrajñatāvimuktiḥ ||
īśvarasya tu sṛṣṭiḥ sarvapramātṝṇāṃ sādhāraṇī teṣāṃ tanmadhya evotpādād, ekapramātṛniyatā caikapramātrāveśena svapnabhrāntyādau sṛṣṭiḥ | sā cāham idam ity etāvat parāmarśamayī bhedānudayād vikalpojjhitā spaṣṭāvabhāsā ca | tatrāntarāntarodyatkṣetrajñavyāpāravikalpananirhrāsapariśīlanena saṃsāriṇāṃ krameṇaikarasaiśvaryodgamāt kṣetrajñatāvimuktiḥ ||
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 ||
क्षेत्रज्ञस्यापीश्वरशाक्त्यैव विकल्पारम्भ इति तद्दशायाम् अपि
परिज्ञातेश्वरभावस्य ममायं संसारमयो विभव इत्य् अभेदेन विश्वम् आविशतः
परामर्शमात्रान् अशेषान् विकल्पान् संपादयतो महेश्वरतैव ॥
kṣetrajñasyāpīśvaraśāktyaiva vikalpārambha iti taddaśāyām api parijñāteśvarabhāvasya mamāyaṃ saṃsāramayo vibhava ity abhedena viśvam āviśataḥ parāmarśamātrān aśeṣān vikalpān saṃpādayato maheśvarataiva ||
kṣetrajñasyāpīśvaraśāktyaiva vikalpārambha iti taddaśāyām api parijñāteśvarabhāvasya mamāyaṃ saṃsāramayo vibhava ity abhedena viśvam āviśataḥ parāmarśamātrān aśeṣān vikalpān saṃpādayato maheśvarataiva ||
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 ||
बद्धमुक्तयोर् वेद्यम् एकं, किं तु बद्धो ऽत्यन्तविभेदेन तद् वेत्ति विमुक्तः
स्वात्मदेहत्वेन ॥
baddhamuktayor vedyam ekaṃ, kiṃ tu baddho 'tyantavibhedena tad vetti vimuktaḥ svātmadehatvena ||
baddhamuktayor vedyam ekaṃ, kiṃ tu baddho 'tyantavibhedena tad vetti vimuktaḥ svātmadehatvena ||
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 ||
सर्वथा त्व् अन्तर्लीने प्रमेये ऽहंमतौ पूर्णायां शिवतैव ॥
sarvathā tv antarlīne prameye 'haṃmatau pūrṇāyāṃ śivataiva ||
sarvathā tv antarlīne prameye 'haṃmatau pūrṇāyāṃ śivataiva ||
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 ||
इत्थम् आविष्कृतशक्त्यभिज्ञानम् आत्मानम् अनन्तज्ञानक्रियाशक्तिनिभृतम् ईश्वरं
प्रत्यभिज्ञाय यथेच्छं सर्वं पश्यति निर्मिमीते ॥
ittham āviṣkṛtaśaktyabhijñānam ātmānam anantajñānakriyāśaktinibhṛtam īśvaraṃ pratyabhijñāya yathecchaṃ sarvaṃ paśyati nirmimīte ||
ittham āviṣkṛtaśaktyabhijñānam ātmānam anantajñānakriyāśaktinibhṛtam īśvaraṃ pratyabhijñāya yathecchaṃ sarvaṃ paśyati nirmimīte ||
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 ||
यत्र यथावस्थित एव व्यवहारे प्रत्यभिज्ञामात्राच् छिवतालाभः । स अयम्
अवक्र एवाभिनवो मार्गः साक्षात्कृतपरमेश्वरभट्टारकाकारैर्
भट्टश्रीसोमानन्दपादैः शिवदृष्टिनाम्नि प्रकरणे निर्दिष्टो मया
युक्तिनिबन्धनेन हृदयंगमीकृतः । एतत् परिशीलनेन शिवतावेशाज् जीवन्न् एव
मुक्तो भवति ॥
yatra yathāvasthita eva vyavahāre pratyabhijñāmātrāc chivatālābhaḥ | sa ayam avakra evābhinavo mārgaḥ sākṣātkṛtaparameśvarabhaṭṭārakākārair bhaṭṭaśrīsomānandapādaiḥ śivadṛṣṭināmni prakaraṇe nirdiṣṭo mayā yuktinibandhanena hṛdayaṃgamīkṛtaḥ | etat pariśīlanena śivatāveśāj jīvann eva mukto bhavati ||
yatra yathāvasthita eva vyavahāre pratyabhijñāmātrāc chivatālābhaḥ | sa ayam avakra evābhinavo mārgaḥ sākṣātkṛtaparameśvarabhaṭṭārakākārair bhaṭṭaśrīsomānandapādaiḥ śivadṛṣṭināmni prakaraṇe nirdiṣṭo mayā yuktinibandhanena hṛdayaṃgamīkṛtaḥ | etat pariśīlanena śivatāveśāj jīvann eva mukto bhavati ||
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 ||
कान्तदृष्टान्तेनेश्वरप्रत्यभिज्ञोपपादनीया चापूर्वफला च ॥
kāntadṛṣṭānteneśvarapratyabhijñopapādanīyā cāpūrvaphalā ca ||
kāntadṛṣṭānteneśvarapratyabhijñopapādanīyā cāpūrvaphalā ca ||
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 ||
सुलभो ऽयं सिद्धिमार्गः प्रदर्शितः ॥
sulabho 'yaṃ siddhimārgaḥ pradarśitaḥ ||
sulabho 'yaṃ siddhimārgaḥ pradarśitaḥ ||
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
