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yadveti pakṣāntaram āha | [The text] states another alternative with "yadvā" [or]. |
yadvātmanyeva tajjñānaṃ dhyānābhyāsapravartitam / tasyaivāpratighātena jñānāpratighatocyate // | Or, that knowledge [refers to] knowledge of one's own self, brought about through the practice of meditation; due to its being unobstructed, that very [knowledge] is called "unimpeded knowledge." |
ātmanīti / | "Ātmani" [means] in the self. |
tasyaiveti / ātmaviṣayasya jñānasya // | "Tasya eva" [means] of that knowledge which has the self as its object. |
nanu ceśvarasya jñānādayo daśāvyayā guṇāḥ paṭhyante, tat katham asāvavyajñānayogāt sarvajño na bhavatītyāha jñānam ityādi / jñānaṃ vairāgyamaiśvaryam iti yo 'pi daśāvyayaḥ / śaṃkaraḥ śrūyate so 'pi jñānavānātmavittayā // | [Question:] Now, since the ten imperishable qualities beginning with knowledge are enumerated as belonging to Īśvara, why is he not omniscient through possessing these imperishable [forms of] knowledge? [Answer:] Even though Śaṅkara is spoken of as having the ten imperishable [qualities] such as knowledge, dispassion, and sovereignty, he too is "possessed of knowledge" only in the sense of knowing the self. |
jñānaṃ tattvāvabodhaḥ, vairāgyaṃ viṣayavaimukhyam, aiśvaryam aṣṭavidham aṇimā laghimā mahimā prāptiḥ prākāmyam īśitvaṃ vaśitvaṃ yatrakāmāvasāyitā ceti, ete daśa jñānādayo 'vyayā anuyāyino yasyāsau daśāvyayaḥ / | Knowledge [means] recognition of truth; dispassion [means] aversion to sense objects; supreme power [is] of eight kinds: aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva, and yatrakāmāvasāyitā; these ten beginning with knowledge [are] imperishable attributes of [the one who is called] daśāvyaya. |
tatrāṇimā yadaṇuśarīro bhūtvā sukhaṃ lokaṃ sañcarati sarvabhūtair adṛśyaḥ / | Among these, aṇimā is [that power] by which, having become atomic in body, one moves through [any] world easily while being invisible to all beings. |
laghimā yo laghutvād vāyuvad vicarati / | Laghimā is [that power] by which one moves about like the wind due to [one's] lightness. |
mahimā yatpūjitaḥ sarvalokeṣu vandito 'rcitaś ca mahadbhyo 'pi mahattamo bhavati / | Mahimā is [that power] by which one becomes venerated in all worlds, praised and worshipped [as] the greatest even among the great. |
prāptiḥ yadyanmanasā cintayati tat tat prāpnoti / prākāmyam yat pracurakāmo bhavati viṣayān bhoktuṃ śaknotītyarthaḥ / | Prāpti is [that power] by which one obtains whatever one thinks of in [one's] mind. Prākāmya means [that power] by which one becomes capable of enjoying objects when having abundant desires. |
īśitvam yat trailokyasya prabhur bhavati / | Īśitva is [that power] by which one becomes the lord of the three worlds. |
vaśitvam yadbhūtāni sthāvarajaṅgamāni vaśaṃ nayati, tasyendraś ca bhavati / | Vaśitva is [that power] by which one brings all beings, both stationary and mobile, under control, and becomes their master. |
yatrakāmāvasāyitā yat brāhmaprājāpatyadaivagāndharvayākṣya rākṣasyapaitrapaiśāceṣu mānuṣyeṣu tair yagyonyeṣu ca sthānāntareṣu yatra yatra kāmayate tatra tatrāvasati / | Yatrakāmāvasāyitā is [that power] by which one can dwell wherever one desires among the regions of Brahmā, Prajāpati, devas, gandharvas, yakṣas, rākṣasas, pitṛs, piśācas, humans, and other places [including those] of lower births. |
ātmavittayeti / ātmaviditayā sa jñānavān na tu niravaśeṣapadārthaparijñānavat tayetyarthaḥ // | [The expression] "by way of self-knowledge" [means that] He is knowledgeable through self-knowledge, not through complete knowledge of all objects. |
etad eva hi tajjñānaṃ yadviśuddhātmadarśanam / | For this alone is His knowledge: the perception of [His] pure self. |
aśuddhe tannimitte ca yat tadajñānam ucyate // | When the cause [of knowledge] is impure, then that [resulting knowledge] is called ajñāna [ignorance]. |
viśuddhaścāsāvātmā, ceti tathoktaḥ tasya darśanam iti samāsaḥ / | [The compound means] "the perception of that pure Self which has been thus described." |
tannimitta iti / | [Regarding the term] tannimitta [it means the following]: |
tasya śuddhātmadarśanasya nimittaṃ tannimittam, kiṃ tat ---, ātmaiva / | That which is the cause (nimitta) of the perception of the pure Self is tannimitta - and what is that? The Self itself. |
tasmin śuddhe tannimitte ātmani sati yadātmadarśanamaviśuddhaṃ pravartate tadajñānam ucyate, kutsitatvāt // | When that causal Self is impure, then the perception of the Self that arises is called ajñāna [ignorance], due to its inferior nature. |
athāpi vedadehatvād brahmaviṣṇumaheśvarāḥ / sarvajñānamayād vedāt sarvajñā mānuṣasya kim // | Though Brahmā, Viṣṇu and Maheśvara are embodiments of the Veda and [thus] omniscient due to the all-knowledge-consisting Veda, how [could this apply] to a human? |
kvaca buddhādayo martyāḥ kvaca devottamatrayam / yena tat sparddhayā te 'pi sarvajñā iti mohadṛk // | How can mortal beings like Buddha compare to the three supreme gods? Therefore, the view that they too are omniscient out of rivalry [with the gods] is born of delusion. |
ātmībhūtavedatvād vedadehā ucyante / | They are called "embodiments of the Veda" because the Veda has become their very self. |
sarvapadārthajñānakāraṇatvāt sarvajñānamayo vedaḥ / | The Veda "consists of all knowledge" because it is the cause of the knowledge of all things. |
etad uktaṃ bhavati nahi brahmādīnāṃ svātantryeṇa dharmādiṣu jñānapratighaṃ pravartate / | This means that even for Brahmā and the others, unimpeded knowledge about dharma and other matters does not arise independently. |
kiṃ tarhi vedadvāreṇa / | [Knowledge] comes only through the Veda. |
na caivaṃ buddhādīnāṃ bhavadbhir iṣyate / teṣāṃ svayaṃ tu {svāyatta---} jñānatvāt / | This [view], however, you do not accept in the case of the Buddha and others, since their knowledge is [considered to be] self-dependent. |
kiñca brahmādīnāṃ dhyānābhyāsād viśuddhajñānasambhavo yujyata eva teṣāṃ devatvena sarvajanotkṛṣṭatvāt / | Moreover, in the case of Brahmā and others, the arising of pure knowledge through the practice of meditation is indeed fitting, since they, being deities, are superior to all people. |
vede paṭhitatvāc ca / | And because they are mentioned in the Veda. |
manuṣyasya tu na kadācid īdṛśaṃ sāmarthaṃ sambhāvyaṃ tasya tadviparītatvāt / | For a human being, however, such capacity is never possible, since their nature is the opposite of that. |
tasmān manuṣyā api sarvajñā iti mohadṛk / | Therefore, the view that "human beings too are omniscient" is [mere] delusion. |
mohadarśanametad bhavatām / | This is [merely] your deluded vision. |
nitye 'pi cāgame vede brahmāditrayakīrtanam / | Even in the eternal Veda, the sacred text, there is mention of the three [deities] beginning with Brahmā. |
tannityatvāc ca vedānāṃ nityatvaṃ na vihanyate / | And due to their eternality, the eternality of the Vedas is not destroyed. |
tannityatvādi teṣāṃ brahmādīnāṃ nityatvāt / | [The compound] "tannityatvāt" [means] "because of the eternality of those [deities] Brahmā and others." |
te hītyādinā etad eva spaṣṭīkaroti | By [the words starting with] "te hi," this very [point] is clarified |
te hi nityair guṇair nityaṃ karmabhiś ca samanvitāḥ | For they [the gods] are indeed endowed with eternal qualities and eternal actions |
nityavedābhidhāyitvasambhavān na virodhinaḥ | Due to the possibility of [their] being mentioned in the eternal Veda, [they] are not contradictory |
anityasya tu buddhāder na nityāgamagamyatā | But for the non-eternal [beings] like Buddha, there is no possibility of being known through the eternal scripture |
nityatve cāgamsyeṣṭe vṛthā sarvajñakalpanā | And when the eternality of scripture is accepted, the postulation of an omniscient [person] is futile |
na nityāgamagamyateti śabdārthasambandhasyānityatvaprasaṅgāt | [The phrase] "not known through eternal scripture" [is used] because it would lead to the non-eternality of the word-meaning relationship |
nityasya cāgamaya parair anabhyupagamāt | And because the opponents do not accept [the existence of] an eternal scripture |
abhyupagame vā sarvajñakalpanāyā vaiyarthyaprasaṅgāt | Or if [they did] accept [it], it would lead to the futility of postulating an omniscient [person] |
etadeva darśayati sarvajñajñāpanāt tasyeti | This very [point] is shown [in the phrase] "from the indication of the omniscient one" |
sarvajñajñānapanāt tasya varaṃ dharmāvabodhanam | The understanding of dharma is better than [deriving it] from the indication of that omniscient one |
vedabodhitasarvajñajñānād dharmāt tirohitāt | [Better] than [the knowledge of] dharma that is obscured through the knowledge of an omniscient one indicated by the Veda |
atirohitadharmādijñānam eva viśeṣyate | The direct knowledge of dharma and other [matters] is indeed superior |
evam āgamagamyatvaṃ na sarvajñasya labhyate // | Thus it cannot be maintained that [the existence of] the omniscient person is known through the scriptures. |
nityasyāgamasya sarvajñajñāpanāt sakāśād varaṃ dharmāvabodhanameveṣṭam / | Rather than [accepting] that the eternal scripture reveals [the existence of] an omniscient person, it is better to accept that it [merely] teaches dharma. |
kathaṃ tadvaram ity āha | How is this better? [He] says: |
vedāśrayeṇa hi dharmajñānaṃ bhavadatirohitaṃ bhavati ālokasthiteraviśeṣeṇa sarveṣām eva sambhavāt / | The knowledge of dharma based on the Veda is indeed clear [and] unobscured, because its illumination is equally accessible to all. |
tirohitas tu vedabodhitasarvajñajñāto dharmas tasya nirvāṇagatasyāprakaṭatvāt / | But dharma [that would be] known through [the teachings of] the omniscient one mentioned in the Veda is obscured, because he has gone to nirvāṇa and is not manifest. |
anirvāṇāvasthāyām apyanicchayā tadupadeśābhāvāt / | And even in [his] pre-nirvāṇa state, [there would be] no teaching from him due to [his possible] unwillingness. |
upadeśe 'pi sarvatra sarvadā sarveṣāṃ śravaṇābhāvāt // | Even if [he] did teach, [his teachings] could not be heard by everyone everywhere at all times. |
sarvajñasadṛśaḥ kaścid yadi dṛśyeta samprati / tadā gamyeta sarvajñasadbhāva upamābalāt // | If someone similar to an omniscient person were seen at present, only then could the existence of [the] omniscient person be known through the power of analogy. |
upamānaṃ hi sādṛśyatadupādhiviṣayatvāt sadṛśapadārthagrahaṇānantarīyakamasannikṛṣṭārthagocaram, yathā gavayagrahaṇadvāreṇa goḥ smaraṇam, naca sarvajñasadṛśaḥ kaścit pratītaḥ sambhavatītyataḥ sadṛśapadārthagrahaṇābhāvān na pravartate / | For analogy, being based on similarity and its conditions, apprehends remote objects [only] when preceded by the cognition of a similar thing - as [in] the remembrance of a cow through the perception of a gavaya - and since no one similar to an omniscient person is known to exist, [analogy] cannot operate due to the absence of perception of a similar object. |
prayogaḥ yasya sadṛśagrahaṇaṃ nāsti, na sa upamānagamyaḥ, yathā vandhyāsutaḥ, nāsti ca sadṛśagrahaṇaṃ sarvajñasyeti vyāpakānupalabdhiḥ // | The argument is: That which has no perception of something similar [to it] cannot be known through analogy, like the son of a barren woman; and there is no perception of anything similar to an omniscient person - this is non-perception of the pervader. |
narān dṛṣṭvā svasarvajñān sarvānevādhunātanān / sādṛśyasyopamānena śeṣāsarvajñaniścayaḥ // | Having observed that all present-day men are non-omniscient, through analogy based on [this] similarity, [one reaches] the certainty that all other [men of past and future] are non-omniscient. |
nacāpyarthāpattyā sarvajñaḥ siddhyatītyetat pratipipādayiṣuḥ paramataṃ tāvad āśaṅkate upadeśo hītyādi | [In order to show that] an omniscient being cannot be established through arthāpatti [presumption either], [the author] first presents the opponent's view beginning with "upadeśa hi" |
upadeśo hi buddhāder dharmādharmādigocaraḥ / anyathā nopapadyeta sarvajño yadi no bhavet | The teachings of Buddha and others concerning dharma, adharma and so forth could not be otherwise explained if there were no omniscient being |
pratyakṣādau niṣiddhe 'pi sarvajñapratipādake / arthāpattyaiva sarvajñām itthaṃ yaḥ pratipadyate | Even though [the possibility of] establishing an omniscient being through perception and other [means of knowledge] has been refuted, one who accepts omniscience in this way through arthāpatti [is mistaken] |
yo 'yaṃ buddhāder dharmādyupadeśaḥ so 'nyathā nopapadyate, yadi dharmādayas tena sākṣān na viditā bhaveyuḥ | This teaching of dharma etc. by Buddha and others would not be possible if dharma etc. were not directly known by him |
yadvā sāmānyato dṛṣṭaṃ pravṛttam iha sādhanam / sarvajñasyocyate 'nyatra jñānapūrvatvadarśanāt | Or alternatively, an inference based on sāmānyatodṛṣṭa [general observation] is put forward here [to establish] the omniscient one, based on seeing that [teaching] elsewhere is preceded by knowledge |
yaḥ kaścid upadeśo hi sa sarvo jñānapūrvakaḥ / yathābhayādiśaktīnām upadeśas tathāvidhaḥ | For any teaching whatsoever is preceded by knowledge, just as [we see in] the teaching about the powers of harītakī and such things |
dharmādharmopadeśo 'yam upadeśaś ca tat kṛtaḥ / tadīyajñānapūrvatvaṃ tasmād asyānumīyate | This teaching about dharma and adharma is [also] a teaching and was given by him [Buddha]; therefore it is inferred that it was preceded by his knowledge [of these matters] |
sāmānyato dṛṣṭamityanena viśeṣato dṛṣṭasyāsambhavam āha yayor eva hi liṅgaliṅginoḥ pratyakṣeṇa sambandho dṛṣṭaḥ sa eva liṅgī tenaiva liṅgena kālāntare saṃśayavyavacchedāya yadānumīyate, tadā viśeṣato dṛṣṭam anumānam ucyate / | By mentioning [the term] "sāmānyato-dṛṣṭa" [inference from universal], [the text] indicates the impossibility of viśeṣato-dṛṣṭa [inference from particular], because only when the relation between a particular mark and marked object has been directly perceived, [and] when that very marked object is inferred by that very mark at a later time to remove doubt, then [such] an inference is called "viśeṣato-dṛṣṭa." |
naca sarvajñena saha dharmādyupadeśasya kvacit sambandho gṛhīta ityataḥ sāmānyato dṛṣṭam evaitat / | And since no relation between an omniscient being and [their] teaching of dharma etc. has ever been perceived anywhere, therefore this [must be] a sāmānyato-dṛṣṭa inference. |
tathā hi sāmānyenopadeśasyānyatra svasantāne jñānapūrvakatvaṃ dṛṣṭam, ato yathā devadattasya gatipūrvakāṃ deśāntaraprāptimupalabhyādityasya deśāntaraprāptyā gatir anumīyate, evaṃ buddhāder api bhagavato dharmādyupadeśāt tajjñānam anumāsyate / | For indeed, it is universally observed that teaching in one's own mental continuum is preceded by knowledge, therefore just as one infers the sun's motion from its change of location after observing that Devadatta's change of location is preceded by motion, similarly one can infer the Blessed One Buddha's knowledge from his teaching of dharma etc. |
prayogaḥ yaḥ kaścid upadeśaḥ sa vaktṛjñānapūrvakaḥ, yathā harītakyādiśaktyupadeśaḥ, upadeśaścāyaṃ buddhādīnāṃ dharmādyupadeśa iti svabhāvahetuḥ // | The formal argument [is]: Whatever teaching there is, that is preceded by the teacher's knowledge, as for example the teaching about the powers of harītakī etc.; and this teaching by Buddha etc. about dharma etc. is [such] a teaching - [this is] a natural reason. |
atrottaram āha anyathāpītyādi / | To this [the opponent] gives [the following] answer, beginning with "anyathāpi." |
anyathāpyupannatvān nārthāpattir iyaṃ kṣamā / | Since [the fact] can be explained differently, this presumption is not adequate. |
ata evānumāpyeṣā na sādhvī vyavatiṣṭhate // | For this very reason, this inference too does not stand as valid. |
upadeśo hi buddhāder anyathāpyupapadyate / svapnādidṛṣṭa{ṣṭaṃ---}vyāmohā{t} vedādvādi{ccāvi---}tatha{thaṃ---} śrutāt // | For the teaching of Buddha etc. can be explained differently - [as arising] from dreams, from delusion, from the Veda itself, or from false teachings heard [from others]. |
anyathāpi hi vyāmohādinopadeśasya sambhavād ubhayor apyanumānārthāpattyor anaikāntikatvam / | Since teaching is possible differently also, through delusion etc., both the inference and the presumption are inconclusive. |
katham anyathāpi sambhavatītyāha svapnādītyādi / | [To the question] "How is it possible differently?" [the text] states "through dreams" etc. |
yathoktaṃ śābare bhāṣye upadeśo hi vyāmohād api bhavati, asati vyāmohe vedādapi bhavatīti / | As stated in Śābara's Bhāṣya: "Teaching indeed proceeds both from delusion and, when there is no delusion, from the Veda." |
tatra vyāmohād bhavan dṛṣṭo yathā svapnopalabdhasyārthasya, vedādṛṣṭo yathā manvādīnām // | [Teaching] proceeding from delusion is observed [in cases] like [the teaching] of things perceived in dreams, [while teaching] proceeding from the Veda is observed in [the case of] Manu and others. |
ye hi tāvad avedajñās teṣāṃ vedād asambhavaḥ / | Those who are ignorant of the Veda cannot have their teachings [originate] from the Veda. |
upadeśakṛto, yastair vyāmohādeva kevalāt // | [Their] teaching originates from delusion alone. |
loke duṣṭopadeṣṭṛṇāmupadeśaḥ pravartate // | In the world, the teachings of corrupt teachers proceed [thus]. |
atadāśrayād iti / | [They proceed] because [they are] not based on that [i.e., the Veda]. |
avedāśrayāt // | [They proceed] because [they are] not based on the Veda. |
katham idamavagatam na vedāśrayo 'sāvupadeśa ity āha yadyasāvityādi / | How is it known that this teaching is not based on the Veda? This is explained in what follows, beginning with "if this..." |
yadyasau vedamūlaḥ syād vedavādibhya eva tu / upadeśaṃ prayaccheyur yathā manvādayas tathā // | If this [teaching] were based on the Veda, they would give instruction only to those who know the Veda, just as Manu and others [did]. |
yatas tu mūrkhaśūdrebhyaḥ kṛtaṃ tair upadeśanam / | But since their teaching was given to ignorant persons and śūdras... |
jñāyate tena duṣṭaṃ tat sāṃvṛtaṃ kūṭakarmavat // | Therefore it is known to be corrupt and deceptive, like counterfeit work. |
yadi hi buddhādīnāṃ dharmādyupadeśo vedamūlaḥ syāt tadā brāhmaṇebhya evavidvadbhyo manvādivad upadiśeyuḥ, naca tair brāhmaṇebhya evopadiṣṭam, kintu vaṭharaśūdrebhya eva, ato 'vagamyate, sāṃvṛtam alīkam, tat upadeśanam, yathā kūṭadīnārādikarmeti // | If the teachings of the Buddha and others regarding dharma etc. had been based upon the Veda, then they would have imparted [them] like Manu and others to learned Brāhmaṇas; however, [they were] not imparted by them to Brāhmaṇas, but only to ignorant Śūdras; hence it is understood that their teaching is deceptive [and] false, just like the making of counterfeit coins. |
ye tu manvādayasteṣāṃ vedajñatvād vedamūla eva dharmādyupadeśo na svātantryeṇeti darśayati ye tvityādi / ye tu manvādayaḥ siddhāḥ prādhānyena trayīvidām / | As for Manu and others, their teachings regarding dharma etc. are based upon the Veda due to their knowledge of the Veda, not [given] independently - thus [the text] shows. [They are] those who are established primarily among the knowers of the three [Vedas]. |
ṛgyajuḥsāmākhyās trayo vedās trayī bhaṇyate, tāṃ vidantīti trayīvido brāhmaṇā ucyante / | The three Vedas named Ṛg, Yajus and Sāman are called "trayī" [triad]; those who know them are called "trayīvid" [knowers of the three], [that is,] Brāhmaṇas. |
trayīvidhir āśrito dharmaśāstrādigrantho yeṣāṃ te tathoktāḥ / | They are called thus who have [composed] texts on dharmaśāstra etc. that are based on the rules of the three [Vedas]. |
tadgranthāśrayaṇā{ṇe---}kāraṇam āha te vedaprabhavoktaya iti / | The reason for the acceptance of their texts is stated [thus]: "their statements originate from the Veda." |
vedaprabhavā uktayo yeṣāṃ te tathoktāḥ // | They are those whose statements originate from the Veda. |
etad api katham avasitam ityatrāha nādṛṣṭvetyādi / | [To the question] "How is this also known?", here [the text] states "without having seen" etc. |
nādṛṣṭvā vedavākyāni śiṣyebhyaścāpradarśya vā / granthapraṇayanaṃ teṣām arpaṇaṃ copapadyate // | It is not possible that they could have composed their texts and imparted [them] without having seen the Vedic statements or without having shown [them] to [their] pupils. |
arpaṇam iti bodhanam / | "Imparting" means teaching. |
evaṃ pañcabhir api pramāṇair na sarvajñaḥ siddhyatīti pāriśeṣyād abhāvenaiva gamyata iti siddho 'bhāvapramāṇaviṣayīkṛtavigrahatvādityayaṃ hetuḥ / | Thus, since the Omniscient One cannot be established through the five means of knowledge, [he] must be known through elimination by non-existence alone; hence this reason that "[he] is one whose form is made the object of the means of knowledge [called] non-existence" is established. |
nāpyanaikāntika iti pūrvaṃ pratipāditam, nimittāntarābhāvāccābhāvavyavahārasyeti bhāvaḥ | That this [reason] is not inconclusive has been already explained above; and [this is so] because there can be no other cause for treating [the person] as non-existent. |
ye 'pi manyante nāsmābhiḥ śṛṅgagrāhikayā sarvajñaḥ prasādhyate, kiṃ tarhi---, sāmānyena sambhavamātraṃ prasādhyate asti ko 'pi sarvajñaḥ, kacid vā sarvajñatvam asti, prajñādīnāṃ prakarṣadarśanād iti, tān pratīdam āha nara ityādi | Some think: "We do not prove [the existence of] an omniscient being by direct indication, but rather we prove merely the possibility in general that there is some omniscient one, or that omniscience exists somewhere, [as seen] from observing excellence in wisdom and other [qualities]" - to them this following [verse] starting with "nara" is addressed. |
naraḥ ko 'pyasti sarvajñas tat sarvajñatvamityapi / sādhanaṃ yat prayujyeta pratijñānyūnam eva tat | Whatever proof might be employed [to establish that] "some person is omniscient" or "that omniscience exists" - that [proof] falls short of the proposition. |
sisādhayiṣito yo 'rthaḥ so 'nayā nābhidhīyate / yat tūcyate na tat siddhau kiñcid asti prayojanam | What is intended to be proved is not expressed by this [proposition], and what is [actually] being stated - in proving that there is no purpose whatsoever. |
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