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brahmādīnāṃ ca vedena sambandho nāsti kaścana | There cannot be any connection between Brahmā [and other gods] and the Veda |
bhedānnityatayāpekṣāviyogāc ca tadanyavat | [This is] because of [their] difference, because both are eternal, and because of [their] lack of mutual dependence, just like [in the case of] any other thing |
tataś ca vedadehatvaṃ brahmādīnām asaṅgatam | Therefore, [the notion of] Brahmā and others being "embodiments of the Veda" is illogical |
sarvajñānamayatvaṃ ca vedasyārthāviniścayāt | And [the notion of] the Veda "consisting of all knowledge" [is illogical] due to the impossibility of ascertaining its meaning |
svātantryeṇa ca sambuddhaḥ sarvajña upapāditaḥ | And [for us] the omniscient one [i.e., the Buddha] has been established independently |
na punar vedadehatvād brahmādiriva kalpyate | [He] is not assumed [to be omniscient] based on [being] an "embodiment of the Veda" like Brahmā and others |
sambandhe sati brahmādīnāṃ vedadehatvaṃ bhavet naca vedena sārddhaṃ brahmādeḥ sambandho 'sti | Only if there were a connection [between them] could Brahmā and others be "embodiments of the Veda," but there is no connection between Brahmā and others and the Veda |
tathā hi tādātmyatadutpattilakṣaṇo dvividha eva sambandho bhāvānām | For indeed, the connection between entities is only of two types: characterized by identity and by causation |
tatra bhedābhyupagamānna tādātmyasambndhḥ | In this case, because difference [between them] is accepted, there cannot be a connection of identity |
nāpi tadutpattiḥ, dvayorapi nityatvenānupakāryatayā parasparamapekśāyā abhāvāt | Nor [can there be] a causal relationship, because both being eternal and thus unable to be benefited, there is no mutual dependence |
sarvajñānamayatvaṃ ca vedasyeti | And [regarding] "the Veda consisting of all knowledge" |
kasmātarthāniścayāt | [Why?] Because of the uncertainty of [its] meaning |
viniścite hyarthevedasya sarvajñānamayatvaṃ kalpayituṃ yuktaṃ, sa ca bhavanmatyā na sambhavatītyāveditametat / naca bhavadbhirivāsmābhirvedadvāreṇa sarvajño 'bhyupagamyate / | [Only] if the meaning of the Veda were ascertained could one assume that it consists of all knowledge. This ascertainment, however, cannot be achieved through your reasoning, as has been pointed out. Nor do we, like you, accept an omniscient being on the authority of the Veda. |
kiṃ tarhi svayambhujñānatvāt svayameva bhagavānsarvajña iti pratipāditametat // | Rather, as has been explained before, the Lord is omniscient because [his] knowledge is self-originated. |
yaccoktam kvaca buddhādayo martyā iti / tatra martyatvaṃ bhagavato 'siddham iti darśayann āha pañcetyādi / pañcagatyātmasaṃsārabahir bhāvān na martyatā / | As for what was said about "Buddhas and others being mortals" - showing that the mortality of the Lord is not established, he speaks [the verse beginning with] "pañca" etc.: "Due to being beyond the cycle of existence consisting of five states, [there is] no mortality." |
buddhānām iṣyate 'smābhir nirmāṇaṃ tat tathāmatam // | What we accept for the Buddhas is [their] manifestation; that is thus considered. |
narakapretatiryagdevamanuṣyabhedena pañcagatyāmakaḥ, saṃsāraḥ tadbahirbhūtāś ca bhagavanta ityasiddhaṃ martyatvameṣām / | The cycle of existence consists of five states: hell-beings, pretas, animals, gods and humans. And since the Blessed Ones exist beyond this [cycle], their mortality is not established. |
kathaṃ tarhi śuddhodanādikulotpattir eṣāṃ śrūyata ity āha nirmāṇaṃ tat tathāmatam iti // | [If one asks:] "How then is it that we hear of their birth in the family of Śuddhodana and others?" - he says: "That [apparent birth] is considered [merely] their manifestation." |
etad evāgamena saṃspandayann āha akaniṣṭhe ityādi / | Supporting this very [point] through scripture, he says [the verse beginning with] "akaniṣṭhe" etc. |
akaniṣṭhe pure ramye śuddhāvāsavivarjite / buddhyante tatra sambuddhā nirmitastviha budhyate // | In the delightful city of Akaniṣṭha, which is free from śuddhāvāsa [beings], the perfectly awakened ones awaken; what awakens here [in this world] is [merely] a manifestation. |
akaniṣṭhā nāma devā{śā---}steṣām ekadeśe śuddhāvāsakāyikā nāma devāḥ / | The Akaniṣṭhas are [a class of] deities, [and] in one part of their [realm] there are deities called Śuddhāvāsakāyika. |
atra hi āryā eva śuddhā āvasanti teṣām upari māheśvarabhavanaṃ nāma sthānam / | Here indeed only pure noble ones dwell, [and] above them [there is] a place called Māheśvara-bhavana [the Palace of the Great Lord]. |
tatra caramabhāvikā eva daśabhūmipratiṣṭhitā bodhisattvā utpadyante / | In that [place] only those Bodhisattvas who are in their final existence [and] are established in the ten stages appear. |
iha tu tadādhipatyena tathā nirmāṇamupalabhya ityāgamaḥ // | Here [in this world], however, [their] manifestation is perceived under their sovereignty - thus [states] the scripture. |
nāsmākam idaṃ siddham iti cedāha svātantryeṇetyādi / | If [someone] says "This is not established for us," [then the reply begins with] "independently" etc. |
svātantryeṇa tu martyatvaṃ tvayā niścīyate katham / parakīyāgamadvārān na tasyaivam avasthiteḥ // | But how do you determine their mortality independently? [You cannot do so] through others' scriptures, because that [mortality] is not established thus. |
naca tat sparḍhayāsmābhis te sarvajñā itīṣyate / | Nor do we accept those omniscient ones through rivalry. |
ākāśakusumaiḥ ko hi sparddhāṃ satyeṣu kalpayet // | For who would imagine rivalry between real entities and sky-flowers? |
yadi hi svātantryeṇa martyatvaṃ bhavatopādīyate tadā sandigdhāsiddhatā / nahi bhagavato martyatvaprasādhakaṃ kiñcidbhavataḥ pramāṇam asti yena svātantryeṇa martyatvaṃ siddhaṃ bhavet tasmāt parakīyāgamadvāreṇa tvayā martyatvaṃ vaktavyam / | If indeed mortality is accepted by you independently, then [there is] doubtful non-establishment, for you have no proof establishing the mortality of the Blessed One by which mortality could be independently established; therefore mortality must be stated by you through others' scriptures. |
sa ca parasyāgama evam yathoktarūpaṃ sthita ityasiddhameṣāṃ martyatvam // | And since that scripture of others stands in the aforementioned form, the mortality of these [Blessed Ones] is unestablished. |
katham ākāśakusumaprakhyatvam eṣāṃ siddham ity āha sarvaśaktiviyogenetyādi / | [If one asks] "How is it established that these [other omniscient ones] are comparable to sky-flowers?" [the author] says [beginning with] "through separation from all powers" etc. |
sarvaśaktiviyogena nīrūpatvaṃ hi sādhitam | It has been proved that [eternal beings], being devoid of all powers, are formless. |
nityānāṃ tena no santi pareṣṭāstryambakādayaḥ | Therefore, Tryambaka and others, who are held by others [i.e. opponents] to be eternal, do not exist. |
pareṇa hi śaṅkarādayo nityatveneṣṭāḥ | For the opponent holds Śaṅkara and others to be eternal. |
nityānaṃ ca kramākramābhyāmarthakriyāvirodhāt sarvasāmarthyarahitatvaṃ prasādhitam | And it has been proved that eternal [beings] lack all efficacy due to the impossibility of [their] performing actions either successively or simultaneously. |
sarvasāmarthyavirahalakṣaṇaṃ cāsattvam iti pareṣṭāstryambakādayo nityā na santyevetyākāśakusumaprakhyātvam eṣāṃ siddham eva | And since the characteristic of non-existence is the absence of all efficacy, Tryambaka and others, held by others to be eternal, certainly do not exist, [and thus] their similarity to sky-flowers is established. |
tryambakaḥ śaṅkaraḥ | Tryambaka [means] Śaṅkara [i.e. Śiva]. |
kiñca teṣāṃ viparyastaṃ jñānamātmādidarśanāt | Moreover, their knowledge is perverted because of [their] perception of the self and other [such things]. |
buddhānāṃ tvaviparyastaṃ vistareṇopapāditam | But the knowledge of the Buddhas is not perverted, as has been explained at length. |
tat sparddhā kriyate taistu na dūrāntarabhāvataḥ | Therefore no comparison can be made with them due to [their] being far apart. |
ko hi taimirikaiḥ sparddhā kuryāt svasthekṣaṇe nare | For who would make a comparison between those suffering from eye disease and a person with healthy vision? |
subodham | [This is] easily understood. |
yaccoktam nitye 'pi cāgame veda iti tatrāha guṇakarmetyādi | When it has been stated regarding [the existence of] eternal scripture and Veda, [the author] speaks thus about quality and action. |
guṇakarmeśvarādīnāṃ vedānāṃ cāpahastitā / nitytātaś ca nāsmābhir nitya āgama iṣyate // | The eternality of qualities, actions, God and the Vedas has been rejected, and therefore we do not accept [any] eternal scripture. |
sarvavastuvyāpinaḥ kṣaṇabhaṅgasya prasādhanān na kasyacin nityatvam astīti sarvam etad asaṅgatam uktam | By establishing momentary destruction [as] pervading all things, it has been proven that nothing can be eternal; thus all this [talk about eternality] is irrelevant. |
yaccoktam sarvajñasadṛśam ityādi tatrāha upamānenetyādi | Regarding what was said about [something being] similar to an omniscient one, [the author] speaks thus about analogy. |
upamānena sarvajñasattāsiddhir na ceṣyate / tasyāpramāṇatāprokteḥ sattāsiddhis tato na ca | The existence of an omniscient one cannot be established through analogy, and due to [analogy's] stated unreliability as a means of valid cognition, existence cannot be proven through it. |
prasiddhāyāṃ hi sattāyāṃ sādṛśyaṃ gamyate tataḥ | For similarity is understood [only] when existence is [already] established. |
tathā hi prasiddhe dharmiṇi gavādau gavayādisādharmyamātraṃ tena sādhyate | For thus, in [the case of] a well-known subject like a cow, only the similarity with [something like] a gayal is established through it [i.e., analogy]. |
naca sarvajño dharmī prasiddhas tasyaiva bhavan matena sādhyatvāt | And the omniscient one is not a well-known subject, since according to your view that very [existence] is what needs to be proven. |
tena bhavan matyā sarvajñasattāyāṃ sādhyatvena prastutāyām upamānasya prasaṅgābhāvāt tat pratiṣedho 'narthakaḥ prāptyabhāvāt | Therefore, when according to your view the existence of an omniscient one is presented as what needs to be proven, there is no possibility of [using] analogy; thus its rejection is pointless due to [its] impossibility [of application]. |
prāptipūrvakatvāt pratiṣedhasyeti bhāvaḥ | Because negation presupposes possibility - this is the meaning. |
narān dṛṣṭvā tvasarvajñānityādāvāha narā dṛṣṭāstvasarvajñā ityādi | Regarding [the argument] "having seen men [to be] non-omniscient" etc., [the author] states "men are seen [to be] non-omniscient" etc. |
yadi hi sarva eva narā dṛṣṭā bhavatā tadā sarvajñaniṣedhe svavacanavyāghātaḥ | For if all men have indeed been seen by you, then in [your] denial of an omniscient one there is self-contradiction in [your] statement. |
tathā hi dūravyahitāśeṣanaradarśanābhyupagamād anyasantānasambandhijñānaśaktiniścayābhyupagamāc cātmani sarvajñatvaṃ sphuṭataramevābhyupetaṃ syāt, deśakālasvabhāvaviprakṛṣṭārthadarśanābhyupagamāt / | When [you] admit [both] the seeing of all men far and near, and the definite knowledge of the cognitive capacities connected with the continuum of others, [you] would clearly be attributing omniscience to yourself, since [this] would imply perception of objects remote in space, time and nature. |
nahyasarvajñasyaivaṃ parijñānaṃ sambhavet / | For such complete knowledge cannot possibly belong to one who is not omniscient. |
tat pratiṣedhāya ca sādhanopādānāt tadeva pratiṣidhyata iti svavacanavyāghātaḥ yathā mātā me vandhyeti // | And [when you] employ arguments to deny this [omniscience], [you] are [actually] denying that very [thing], which creates a self-contradiction in your statement - just like [saying] "my mother is barren." |
asiddhatā ca hetor iti darśayann āha puraḥsthite 'pītyādi / | [The author], showing that the reason is unproven, states [the verse] beginning with "even if standing before [you]." |
puraḥsthite 'pi puṃsi syāt kathaṃ tava viniścayaḥ / nāyaṃ sarvajñaḥ ityevambhāve 'tīndriyavidbhavān // | Even if a person were standing before you, how could you have certainty that "this one is not omniscient"? If you had such knowledge, you would be perceiving what is beyond the senses! |
ātmāsarvajñatādṛṣṭau śeṣāsarvajñaniścaye / atiprasaṅgo 'jādyādeḥ sarvajñama{jñasyā---}pi niścayāt // | If from seeing one's own non-omniscience [you] deduce the non-omniscience of others, then [there would be] the absurd consequence that Brahmā and others would [likewise] deduce the omniscience of all from [their] own omniscience. |
bādhādṛṣṭer nacet sarvadharmaniścaya iṣyate / bādhāśaṅkā nanūkte 'pi bādhādṛṣṭer na bhidyate // | If [you say] there is certainty about qualities in all [persons] only when no contradiction is perceived, [then we reply that] even the mere suspicion of contradiction is no different from perceiving contradiction. |
tathā hi puro 'vasthite puṃsi śarīramātradarśanān nāyaṃ sarvajña ityevam asarvavidā niścetumaśakyam kimuta deśakālavyavasthite puṃsi / | Thus, even when a person is standing before [you], [you] see only their body, and if [you are] not omniscient, [you] cannot determine that "this one is not omniscient" - how much less [can you determine this] about a person separated [from you] in space and time! |
bhāva iti nāyaṃ sarvajña ityevaṃ niścayasya / | "Bhāve" means "if there were the certainty that 'this one is not omniscient.'" |
ātmāsarvajñatādṛṣṭau śeṣāsarvajñaniścayo 'bhyupagamyate tadātiprasaṅgād anaikāntikatetyādarśayann āha ātmāsarvajñatādṛṣṭāv ityādi / | [The author], showing that if the certainty of others' non-omniscience is accepted from seeing one's own non-omniscience, then due to [resulting] absurdity [the reason becomes] inconclusive, states [the verse] beginning with "from seeing one's own non-omniscience." |
ātmanyasarvajñatāyā dṛṣṭir iti vigrahaḥ / | The compound is to be analyzed as "perception of non-omniscience in oneself." |
syād etat sarvadharmasādhanaṃ kriyamāṇaṃ dṛṣṭena prajñādibhedena bādhyata ityatas tasya sādhanaṃ kriyate / | One might object that "the proving of [the presence of] all qualities is contradicted by the perceived differences in wisdom and other [qualities], and therefore [special] proof is required." |
tattvasarvajñatvaṃ sādhyamānaṃ kenacid bādhyata ityato 'tiprasaṅgo na bhaviṣyatīti / | In [proving] non-omniscience, however, [that which is] being proved is not invalidated by anything; hence there cannot be any such overextension [as mentioned]. |
tadetad asamyak / | This [argument] is not correct. |
yathaiva dṛṣṭabādhaṃ sādhyaṃ hetur na sādhayati tathā śaṅkyamānabādham apītyato bādhāśaṅkā bādhādṛṣṭer na bhidyate tenāsarvajñatvasādhanam api mābhūd āśaṅkyamānabādhatvāt // | Just as a logical reason cannot prove something whose contradiction has been perceived, similarly it cannot prove something whose contradiction is suspected; therefore, the suspicion of contradiction is no different from the perception of contradiction. Hence, the proof of non-omniscience also cannot stand, because its contradiction is subject to suspicion. |
yaccoktam upadeśe hi buddhāder anyathāpyupapadyata ity āha svargetyādi / | As for what was said [earlier], namely that "the teaching of Buddha and others can be explained differently," [the author] states [beginning with] "svarga" etc. |
anyathopapannatvam upadeśasyāsiddham / | The [claim of] alternative explanation for [Buddha's] teaching is not established. |
nahi svargāpavargamārgasya niravadya upadeśo vyāmohāt sambhavati niravadyatvaṃ ca bhagavad vacanasya sarvābhiḥ parīkṣābhiḥ prasādhitam / | For a flawless teaching of the path to heaven and liberation cannot arise from delusion; and the flawlessness of the Blessed One's words has been established through all [possible] examinations. |
jaḍād iti kumārilāt / | "From [that] fool," [refers to] from Kumārila. |
sa eva yadi paraṃ manyata ity arthaḥ // | The meaning is that he [would be] a fool if he thinks that way. |
dṛṣṭepyabhyudayaṃ cittadoṣaśāntiṃ parāṃ tathā / | [One sees both] prosperity in this visible [world] and likewise the supreme pacification of mental afflictions. |
dṛṣṭa iti | [It means] "dṛṣṭa" [refers to what is experienced] during the present life. |
abhyudayam nityārogyaiśvaryādilakṣaṇam | "Prosperity" [refers to that which is] characterized by lasting health, sovereignty and so forth. |
avāpnuvatām iti sambandhaḥ | "[They] have attained" - this is how [the words] are to be connected. |
doṣaśāntiṃ ceti / rāgādidoṣopaśamam | "And the alleviation of afflictions" [means] the cessation of passion and other defects. |
tataḥ mantradhyānasamayābhyupadeśāt tatkṛtādyathāvihitānuṣṭhānād āpnuvatāṃ śiṣyāṇāṃ paraṃ vyāmohanaṃ kṛtam ityatiśayoktiriyam | "Through it" [means] through the proper observance of what is prescribed in the teachings about mantras, meditations and observances; "a great delusion has been created for the disciples who obtain [these benefits]" - this is a hyperbolic statement. |
yadīdṛśaṃ vyāmohaṃ bhavān manyeta tadā bhavāneva vyāmūḍhaḥ syād avyāmoham evaṃ vyāmoham iti gṛhṇan | If you consider this to be a "delusion," then you yourself would be deluded, [since you are] taking what is not delusion to be delusion. |
vedamūlaṃ ca naivedaṃ buddhānām upadeśanam | And this teaching of the Buddhas is certainly not rooted in the Veda. |
niṣkalaṅgaṃ hi tat proktaṃ sakalaṅkaṃ śrutau punaḥ | For it [i.e., the Buddhist teaching] is declared to be flawless, while [what is found] in the śruti [i.e., Veda] is full of flaws. |
nahi niṣkalaṅgam upadeśanaṃ sakalaṅgamūlaṃ yuktam | For indeed a flawless teaching cannot possibly be rooted in what is full of flaws. |
svārthasaṃsiddhaye teṣām upadeśo na tādṛśaḥ | Their teaching is not of such a kind [as to be] for the accomplishment of selfish purposes. |
ārambhaḥ sakalastveṣa parārthaṃ kartumīdṛśaḥ // | [Indeed,] this entire endeavor was undertaken for the benefit of others. |
tasmājjagaddhitādhānadīkṣitāḥ karuṇātmakāḥ / anibandhanabandhutvād āhuḥ sarveṣu tat padam // | Therefore, the compassionate ones, who were committed to establishing the welfare of the world [and] who were disinterested friends [to all], taught that path to everyone. |
padam iti sarvaguṇasampat pratiṣṭhārthenābhyudayaniḥśreyasamārgaḥ padamucyate // | The word "pada" refers to the path of prosperity and highest good, [which is] established through the perfection of all virtuous qualities. |
ye hi lobhabhayadveṣamātsaryādivaśīkṛtāḥ / prādeśekī bhavet teṣāṃ deśanā niḥkṛpātmanām // | For those [teachers] who were controlled by greed, fear, hatred, jealousy and so forth, [and who were] devoid of compassion, their teaching would [necessarily] be limited and partial. |
karuṇāparatantrās tu spaṣṭatattvanidarśinaḥ / sarvāpavādaniḥśaṅkāścakruḥ sarvatra deśanām // | But those who were guided solely by compassion, who clearly perceived the truth, [and] who were free from fear of all contradiction, taught everywhere. |
yathāyathā ca maurkhyādidoṣadṛṣṭo bhavejjanaḥ / tathātathaiva nāthānāṃ dayā teṣu pravartate // | As people are seen [to be] afflicted by faults such as foolishness, so proportionally does the lords' compassion flow towards them. |
naivāvāhavivāhādisambandho vāñchitā hi taiḥ / upakārastu kartavyaḥ sādhugītam idaṃ tataḥ // | Indeed, they do not desire connections such as āvāha, vivāha and so forth; [rather,] assistance should be rendered [to all] - this is what is well sung [in the scriptures]. |
ūḍhāyā yoṣitaḥ bhartṛgṛhāgamanamāvāhaḥ // | Āvāha is the coming of the married woman to her husband's house. |
kiṃ tadgītam ity āha vidyetyādi / | [One asks:] "What is that which is sung?" [The answer begins with] "vidyā" and so forth. |
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ | The wise see equally [both] in a dog and in an outcaste. |
api ca bhavataiva mūrkhaśūdrebhya ityatiprakaṭamuccairasadbhūtajātimadoddhatena cetasā bruvatā sphuṭataramātmana eva prakaṭitam iha vidvajjanasadasi mahāmaurkhyam | Moreover, by openly and arrogantly using the expression "to illiterate Śūdras," through [your] pride of [a non-existent] caste, you have clearly revealed your own great stupidity here in this assembly of learned people. |
tatra prathame pakṣe kevalamākāśakuśeśayamaṇḍanam etadbhavatām | In the first case, this [claim] of yours is merely an ornament [as unreal as] a sky-lotus. |
śataśaḥ pratiṣiddhāyāṃ jātau jātimadaś ca kim | When caste has been rejected hundreds of times, what [use] is pride of caste? |
tadanyātiśayāsiddhau viśiṣṭā sā ca kiṃ matā | When no superiority over others is established, why should that [caste] be considered superior? |
vaśitvādiguṇādhārāḥ prakṣīṇāśeṣakalmaṣāḥ sarve 'pyatrāviśeṣeṇa tadyoge ca vijātayaḥ | All people here without distinction, including those of other castes, [can be] repositories of qualities like self-control and free from all impurities. |
Subsets and Splits