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ekarūpatirobhāvaṃ hyanyarūpasamudbhave / mṛdādāviva saṃsidhyetpariṇāmastu nākrame // | For modification would be established [only] when one form disappears upon the appearance of another form, as in [the case of] clay etc., but not in [mere] sequence. |
nākrame tu vastuni pariṇāmaḥ siddhyed iti bhinnakramastuśabdaḥ / | In a thing where there is no sequence, modification would not be possible; [and] the word 'tu' ["however"] belongs to [the compound] 'akrame'. |
evam tāvat pariṇāmakṛtaṃ śabdamayatvaṃ bhāvānāṃ na yuktam // | Thus far, it is not logical [to maintain] that things consist of sound through modification. |
nāpi dvitīyaḥ pakṣo yujyata iti darśayann āha athāpītyādi / | [The author], showing that the second alternative also is not tenable, states [the verse beginning with] "athāpi." |
athāpi kāryarūpeṇa śabdabrahmamayaṃ jagat / tathāpi nirvikāratvāt tato naiva kramodayaḥ // | Even if the world is [considered to be] consisting of śabda-brahman in the form of an effect, even then, due to [its] immutability, there can be no sequential emergence from it. |
evam api śabdasya nityatvenāvikāritvāt tataḥ krameṇa kāryādayo na prāpnoti / | Even so, because sound is eternal and thus immutable, effects cannot emerge from it sequentially. |
sarveṣām avikalāpratibaddhasāmarthyakāraṇādyugapadevotpādaḥ syāt / | The production of all [effects] would necessarily be simultaneous, [as they would arise] from a cause whose potency is unimpaired and unobstructed. |
kāraṇavaikalyāddhi kāryāṇi pratilambante taccedavikalaṃ tatkimaparamapekṣeran / yena yugapan na bhaveyuḥ // | For effects are delayed due to deficiency in the cause; if that [cause] is perfect, what else would they wait for, that they would not arise simultaneously? |
anyo 'nyarūpasambhūtau tasmād ekasvarūpataḥ / vivṛttamartharūpeṇa kathaṃ nāma taducyate // | If diverse forms are produced from that which has a single form, how indeed can it be said to have evolved in the form of objects? |
api ca yadi tasmād ekasvabhāvācchabdātmano 'nyānyasya svabhāvasyotpattiraṅīkriyate tadā tadbrahma vivṛttamartharūpeṇetyetan na siddhyet na hyarthāntarasyotpāde 'nyasya tatsvabhāvamanāviśastastādrūpyeṇa vivarto yuktaḥ / | Moreover, if it is accepted that from that sound-essence which has a single nature, the production of various different natures occurs, then the statement that "that brahman has evolved in the form of objects" would not be established, for when something different is produced, it is not logical that something else should evolve into that form without entering into that nature. |
tasmāt sarvathāpi pratijñārtho nāvakalpate // | Therefore, the meaning of [their] proposition cannot be maintained in any way whatsoever. |
śabdākārānusyūtatvād iti ca hetur asiddha iti darśayann āha atadrūpetyādi / atadrūpaparāvṛttamṛdrūpatvopalabdhitaḥ / | [The text] proceeds to show that the reason "because [things] are permeated with Sound-forms" is inadmissible [by saying] "atadrūpa" etc. |
na hi bhāvānāṃ paramārthenaikarūpānugamo 'sti / | Indeed, there can be no single comprehensive form of things in ultimate reality. |
sarveṣāṃ svasvabhāvavyavasthitatayā samānajātīyavyāvṛttasvabhāvatvāt / kālpanikaṃ tu vijātīyavyāvṛttikṛtamekākārānusyūtatvameṣāṃ vyavasthāpyate / | Because everything is established in its own nature and has a character distinct from [both] similar and dissimilar things; however, their pervasion by a single form, based on differentiation from dissimilar things, is [merely] conceptual. |
yathā ghaṭaśarāvodañcanādiṣu paramārthato bhinneṣvapyamṛdātmakapadārthavyāvṛttikṛto mṛdātmā kalpyate tatra / | Just as in the case of pots, bowls, pails and so forth, though they are ultimately distinct, [their] clay-nature is conceptualized based on exclusion of non-clay substances. |
tadapi kālpanikameṣāṃ nīlādīnāṃ śabdākārānusyūtatvaṃ na sambhavati / na hi nīlapitādiṣu śabdarūpamupalabhāmahe / | Even this conceptual pervasion by the nature of Sound is not possible for these [things] like blue etc., for we do not perceive Sound-form in blue, yellow and so forth. |
anupalabhamānāś ca kathamaśabdātmakavyāvacchedakṛtaṃ śabdākārānusyūtatvaṃ kalpayāmaḥ / tasmād abījeyaṃ kalpanetyasiddho hetuḥ / | And not perceiving [it], how can we conceptualize a pervasion by Sound-form based on exclusion of what is not of the nature of Sound? Therefore this conceptualization is groundless and hence the reason is inadmissible. |
athāvibhāgamevedaṃ brahmatattvaṃ sadā sthitam / | [If it be argued that] "this Brahman-principle always remains undifferentiated, |
avidyopaplavālloko vicitraṃ tvabhimanyate / | [and that] due to the disturbance of ignorance, people merely imagine [it to be] diverse." |
athāpi syād avibhaktam eva sadā brahmātmakaṃ tattvamavikāri paramārthato 'vasthitam / | [If] it might further be argued that "the essence of Brahman always remains undifferentiated, truly unmodified in ultimate reality, |
na tasya paramārthena pariṇāmaḥ kintvavidyātimiropahatabuddhilocanā nīlādibhedena vicitram iva manyante / | [and that] it has no real transformation, but people whose minds and eyes are afflicted by the darkness of ignorance imagine it as if diverse through differences like blue etc." |
yathoktam yathā viśuddham ākāśaṃ timiropapluto janaḥ / | As has been declared: "Just as people afflicted by darkness [perceive] pure ākāśa [as impure], |
tathedam amṛtaṃ brama nirvikāramavidyayā / kaluṣatvam ivāpannaṃ bhedarūpaṃ vivartataḥ // | similarly this immortal, unchangeable brahman appears, through avidyā, as if sullied and manifesting in diverse forms." |
saṃvidbhedaś ca bhaviṣyati avidyopaplavakṛtatvāt tasyeti bhāvaḥ // | And there will be diversity of cognitions, since that [diversity] is created by the fluctuations of avidyā—this is the meaning. |
tatrāpītyādinā pratividyatte | This is answered by [the words] beginning with "even there..." |
tatrāpi vedyate rūpamavidyopaplutair janaiḥ / yannīlādiprakāreṇa tyāgādāne nibandhanam // | Even there, what is perceived as form by people afflicted by avidyā—[that form] which serves as the basis for acceptance and rejection through modes like blue and other [colors]— |
tadrūpavyatirekeṇa brahmarūpamalakṣitam / kathaṃ vyutthitacetobhir astitvena pratīyate // | how can that unperceived brahman-form, apart from that [perceived] form, be cognized as existing by those whose minds have risen [above avidyā]? |
pramāṇavaśāddhi prameyasattāvyavasthitiḥ; na caivaṃ rūpasya brahmaṇaḥ siddhaye kiñcana pramāṇamasti / | For the existence of knowable objects is established through means of valid knowledge; and there exists no means of valid knowledge for establishing such a form of brahman. |
na hi nīlāder hitāhitaprāptiparihārādhiṣṭhānād vyatiriktam aparaṃ brahmarūpaṃ pratibhāsate / | For no brahman-form appears distinct from the basis of accepting beneficial and rejecting harmful things like blue [and other colors]. |
apratibhāsamānaṃ ca kathaṃ tadvyutthitacetobhir nyāyamārgāvasthitair astitvena pratīyatām // | And how could that which does not appear be cognized as existing by those whose minds have risen [above avidyā] and who are established in the path of reasoning? |
na tat pratyakṣataḥ siddham avibhāgamabhāsanāt / | That [brahman] is not established through perception, because the undifferentiated does not appear. |
nityādutpattyayogena kāryaliṅgaṃ ca tatra na // | And since nothing can originate from what is eternal, there is no inferential mark in the form of an effect there. |
dharmisatvāprasiddhes tu na svabhāvaḥ prasādhakaḥ | Since the existence of the substratum [i.e., Brahman] is not established, [its] own nature cannot serve as a proving factor. |
na caitadatirekeṇa liṅgaṃ sattāprasādhakam | And apart from these [two means], there can be no inferential mark that could prove [its] existence. |
syād etat / svasaṃvedanapratyakṣata eva tatsiddhaṃ jñānātmarūpatvāt | [Someone] might object: "It [i.e., Brahman] is established through direct self-awareness alone, because it has the nature of consciousness." |
tathā hi jyotis tadeva śabdātmakatvāccaitanyarūpatvācceti | "For indeed, that [Brahman] itself is light, because it has the essence of sound and because it has the nature of consciousness." |
tadetat svasaṃvedanaviruddham | This [claim] is contradicted by self-awareness. |
tathā hyanyatra gatamānaso 'pi cakṣuṣā rūpamīkṣamāṇo 'nādhiṣṭhāabhilāpam eva nīlādipratyayamanubhavati | For indeed, even when one's mind is directed elsewhere, while looking at a form with [one's] eyes, one experiences a cognition of blue and so forth that is free from verbal expression. |
etac ca vistareṇa pratipādayiṣyate | And this will be explained in detail [later]. |
etena yaduktam na so 'sti pratyayo loke ityādi tadapi prayuktaṃ bhavati | By this, what was stated [earlier] that "there exists no cognition in the world [that is not associated with words]" and so forth is also refuted. |
tasmād avibhāgaṃ śabdamayaṃ brahma na pratyakṣataḥ siddham | Therefore, the undifferentiated Brahman consisting of sound is not established through perception. |
nāpyanumānataḥ | Nor [is it established] through inference. |
tathā hyanumānaṃ bhavatkāryaliṅgaṃ bhavet / svabhāvaliṅgam vā / | If [there were] an inference [of Brahman], it would have to be based either on a probans in the form of an effect [of that Brahman], or on [a probans in the form of] its intrinsic nature. |
anupalabdhes tu pratiṣedhaviṣayatvād vidhāvanadhikāra eva / | As for non-apprehension, since it has only negation as its object, it has no authority whatsoever in [establishing] a positive assertion. |
tatra na tāvat kāryaliṅgam nityātkasyacitkāryasyānupapatteḥ kramayaugapadyābhyāṃ nityasyārthakriyāvirodhāt / | In this case, firstly there cannot be a probans in the form of an effect, because no effect can proceed from what is eternal, [and] because any purposive action, whether sequential or simultaneous, would contradict the nature of what is eternal. |
nāpi svabhāvaliṅgam asti / | Nor is there a probans in the form of [its] intrinsic nature; |
tasyaiva brahmākhyasya dharmiṇo 'siddheḥ / | because that very substratum called "Brahman" is not [yet] established; |
na hyasiddhe dharmiṇi tatsvabhāvabhūto dharmaḥ svātantryeṇa siddhyet / | for when the substratum is not [yet] established, a property that constitutes its nature cannot be independently established. |
anyat tarhi liṅgaṃ bhaviṣyatītyāha na caitad ityādi / | [If someone] should say "Then there will be some other probans," [the text] states "Not this" etc. |
svabhāvakāryavyatirekeṇānyasya sādhyārthapratibandhābhāvāt / | because apart from [a probans based on] nature and effect, nothing else has an invariable connection with the probandum; |
na cāpratibaddhaṃ liṅgaṃ yuktam atiprasaṅgāt / | and what is not invariably connected [with the probandum] cannot be a [valid] probans, as [this would lead to] overextension. |
yadapi ca śabdarūpānvayatvaṃ bhāvānāmuktam / | And as for what has been stated about things having an association with word-forms; |
tadasiddhatvād alīkatvāc ca na śabdarūpatve pāramārthikaṃ brahmaṇaḥ sādhayitum alam | Since this [identity] is unproven and false, [it] cannot establish that Brahman essentially has the nature of sound in ultimate reality. |
nāpyāgamāt tasya siddhis tasyānavasthitatvāt | Nor can its proof [come] from scripture, because of scripture's lack of [ultimate] stability. |
yadyapyanupalambhākhyam asti liṅgam | Although there exists an inferential mark called "non-apprehension" |
tat tu svabhāvahetovevāntargatam iti bhāvaḥ | That [mark] is indeed included under "nature-reason" - this is the meaning. |
api ca jñānamātrārthakaraṇe 'pyayogyaṃ brahma gamyatām | Moreover, let Brahman be understood as incapable even of effecting mere consciousness. |
tadayogyatayā rūpaṃ taddhyavastutvalakṣaṇam | Due to this incapability, its nature is characterized by non-reality. |
ityetat pratipādayannāha jñānaṃ jñeyakramāt siddham ityādi | Establishing this, he states "consciousness is established from the sequence of knowable objects" and so forth. |
jñānaṃ jñeyakramāt siddhaṃ kramavatsarvamanyathā | Consciousness is established from the sequence of knowable objects; otherwise everything would have sequence. |
yaugapadyena tat kāryaṃ vijñānamanuṣajyate | [If it were not sequential,] the effect, [namely] consciousness, would occur simultaneously. |
jñānamātre 'pi naivāsya śakrarūpaṃ tataḥ param | Even in mere consciousness, there is no powerful form of this [Brahman] beyond that. |
bhavatīti prasaktāsya vandhyāsūnusamānatā | Thus it follows that this [Brahman] becomes equivalent to the son of a barren woman. |
etac ca pūrvamīśvaraparīkṣāyāṃ prasādhitam | And this was established earlier in the examination of God. |
tataḥ param iti / | "tataḥ param" [means] "apart from that" |
tyāgādānanibandhanānnīlādeḥ paramanyadity arthaḥ / | [It means] something other than the blue and other [things] which are the basis of rejection and acquisition |
yadi vā tata iti nigamanam / | Or the term "tataḥ" may be [taken as] the restatement of the conclusion |
param iti tyāgādānanibandhanānnīlādeḥ paramanyad ity arthaḥ / | [The term] "param" [means that it is] something beyond the blue and other [things] which are the basis of rejection and acquisition |
param iti tātvikam / | [The term] "param" [means] that which is real |
vandhyāsūnusamānateti / | [It is] like the son of a barren woman |
na hi vandhyāsūnoravastutvavyavasthāyām arthakriyāsāmarthyavirahavyatirekeṇānyannibandhanam asti // | For indeed, regarding the establishment of the non-existence of the son of a barren woman, there is no other basis apart from [his] lack of capacity for purposeful action |
athedam ucyate taṃ tu paraṃ brahmātmānamabhyudayaniḥśreyasaphaladharmānugṛhītāntaḥkaraṇāyogina eva paśyantīti / | Now this is said: "Only those yogins whose inner organ is assisted by dharma that yields the fruits of prosperity and final liberation see that supreme brahman-self" |
tadapi nopapadyata iti darśayati viśuddhety ādi / | [The text] beginning with "viśuddha" shows that this too is not possible |
viśuddhajñānasantānā yogino 'pi tato na tat / | Even yogins with their series of pure cognitions [do] not [perceive] that from that |
vidanti brahmaṇo rūpaṃ jñāne vyāpṛtya saṅgateḥ / | [They do not] know the form of brahman, due to the connection [only being possible] after operating on the cognition |
yadi hi jñāne yogaje tasya vyāpāraḥ syāt tadā yoginas tasya rūpaṃ paśyantīti syāt / | For if there were its operation on the yogically-produced cognition, then it would be [possible] that yogins see its form |
yāvatā yathoktena prakāreṇa jñāne tasya vyāpārābhāvād ayuktam etat / | However, since in the manner stated there is no operation of it on cognition, this is not possible |
syād etan na tadviṣayajñānotpattyā yoginas taṃ paśyanti / | It might be [argued] that yogins do not see it through the arising of cognition having it as [its] object |
tadvyatiriktasya yogino yogijñānasya cābhāvāt | Since neither the yogin nor yogic knowledge exists separately from that [Brahman] |
kintu yogitvāvasthāyāṃ svamātmānaṃ jyotīrūpaṃ tatprakāśamānaṃ yoginastaṃ paśyantīti | But in the state of being a yogin, yogins perceive that [Brahman] as their own self, in the form of self-luminous light |
ucyate / yadyevaṃ prāgayogitvāvasthāyāṃ kiṃ tasya rūpam iti vācyam | [We] reply: If this is so, then it must be explained what its form is prior to the state of being a yogin |
yadi sadaiva jyotīrūpaṃ tadā tarhi na kadācid ayogitvāvasthāsti sadaivātmajyotīrūpatvād brahmaṇaḥ | If it is always in the form of light, then there could never be a state of non-yogic-ness, since Brahman would always be in the nature of the self-luminous light |
tataścāyatnataḥ sarveṣāṃ mokṣaprasaṅgaḥ | And from this would follow the liberation of all beings without effort |
athāpi syād yathā bhavatāṃ svapnādyavasthāsu jñānamadvayam api vicitrākāraparigraheṇa pratibhāsate tathā tadadvayamapyavidyāvaśād aviśuddhasantatīnāṃ tathā prakāśata iti | One might object: "Just as according to you [Buddhists], in states like dream, though knowledge is non-dual, it appears with diverse forms, similarly that non-dual [Brahman] appears thus to those of impure mental continua due to ignorance" |
tadasamyak | This is incorrect |
na hi tadvyatirekeṇānye kecid aviśuddhasantatayaḥ santi yeṣāṃ tat tathā pratibhāsate | For apart from that [Brahman], there exist no others with impure mental continua to whom it could appear in that way |
svayam eva tathā pratibhāsata iti cet evaṃ tarhi mokṣābhāvaprasaṅgaḥ | If [you say] "it appears thus by itself," then it would follow that there could be no liberation |
sarvadaiva brahmaṇo 'dvayarūpapratibhāsātmakatvāt | Since Brahman would always be of the nature of appearing in non-dual form |
asmākaṃ tu viśuddhajñānāntarodayān muktir yujyata eva | As for us [Buddhists], liberation is indeed possible due to the arising of distinct pure cognition. |
na cāpi bhavatāṃ tadvyatirekiṇyavidyāsti | And moreover, for you [Vedāntins], there exists no avidyā [ignorance] separate from that [Brahman]. |
yadvaśāt tat tathā pratibhāsata iti syāt | Due to which [ignorance] that [Brahman] would appear in such a way. |
avyatireke cāvidyāyās tadvaśāt tadeva tathā pratibhāsata iti suvyāhṛtam etat | And if avidyā is non-separate [from Brahman], then this statement that "under its influence that very [Brahman] appears thus" is well-expressed indeed! |
athāpi syād avidyāvaśāt khyātītyanenāvidyātmakatvam eva tasya khyāpyata iti | Now it might be said that "by stating 'it is cognized due to avidyā', what is indicated is that it [Brahman] is of the very nature of avidyā." |
na hi nityaikarūpe brahmaṇyavidyātmake sthite sati tadātmikāyā avidyāyā vyapagamaḥ sambhavati | Indeed, when Brahman, which is eternal and one, exists as having the nature of avidyā, there can be no cessation of that avidyā which constitutes its essence. |
yenāvidyāvyapagamān muktir bhavet | Through which cessation of avidyā there could be liberation. |
atha vyatiriktāvidyāṅgīkriyate evam api nityatvād anādheyātiśayasya brahmaṇaḥ sā tatkiñcit karotīti na yuktam | If then a separate avidyā is accepted, even so, because Brahman is eternal and not susceptible to additional qualities, it is not logical [to say] that it [avidyā] could do anything to it [Brahman]. |
avidyāvaśāt tathā pratibhāsanam tataścāvidyayā saha tasya sambandhābhāvāt saṃsārābhāvaprasaṅgaḥ | [Therefore] its appearing thus due to avidyā [is impossible], and consequently, due to the absence of any connection between it [Brahman] and avidyā, the unwanted consequence would be the non-existence of saṃsāra. |
na cāpi sā tatvānyatvābhyāṃ nirvaktuṃ śakyata iti vaktum vastudharmasya gatyantarābhāvāt | Nor can it be said that "it [avidyā] can be described as neither real nor unreal," because for the nature of an entity there is no other alternative. |
anyathā vastutvameva na syāt | Otherwise, there would be no entity-ness at all. |
na cāvastuvaśāt tathā tasya vyatiryuktātiprasaṅgāt | And it cannot be due to [its being] a non-entity that it appears thus, as this would lead to an unwanted over-extension. |
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