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bhaveyur yadi siddhyanti viśiṣṭās tat samāśrayāḥ vaiśiṣṭyamanyathā naiva lubdhakadvijajātivat | If they are established [as] superior due to possessing those [qualities], [they are truly superior]; otherwise there is no superiority, just as [in the case of] a Brāhmaṇa who is [like] a hunter. |
tebhyo brāhmaṇebhyo 'nyas tadanyaḥ śūdrādistasmādaśayastasyāsiddhir iti vigrahaḥ | Here is the analysis: "others" means those other than Brāhmaṇas, that is, Śūdras and others; therefore [there is] non-establishment of that intention. |
tathā hi śūdrādibhyo na prajñāmedhādibhir viṇmūtramāṃsaśoṇitādibhiś ca viprāṇāmatiśayam upalabhāmahe | For we do not perceive any superiority of Brāhmaṇas over Śūdras etc. in terms of intelligence, memory, or [even in] excrement, urine, flesh, blood, etc. |
yadi tu brāhmaṇajātisamāśrayeṇa bhavantaḥ prakṛtyaiva vaśitveśitvaprākāmyakaruṇādiguṇagaṇādhārāḥ prahīṇāśeṣaduritā bhaveyus tadā bhaved bhavatāṃ vaiśiṣṭyam | If, by virtue of belonging to the Brāhmaṇa caste, you were by nature repositories of qualities like self-control, lordship, fulfillment of desires, compassion etc., and free from all sins, then there would indeed be superiority for you. |
dvitīye 'pi pakṣe doṣamāha | [The text now] states the fault in the second alternative. |
tadanyavad iti | "[It means] 'among others'" |
kṛtrimābhimatabrāhmaṇeṣviva | "[It refers to] those who are artificially considered Brāhmaṇas" |
nāmakaraṇādivat sāṃvyavahārikāḥ | "[They are] conventional [Brāhmaṇas], just like [those made through] the naming ceremony and such rituals" |
tṛtīye 'pi pakṣe na yukto madaḥ nahi brāhmaṇabrāhmaṇīśarīrāṇāṃ śūdrādiśarīrataḥ śukraśoṇitādyaśucimayatvena kaścid viśeṣo 'stītyuktam etat | "Even in the third case, pride is not justified, for, as has been stated [before], there is no difference between the bodies of Brāhmaṇa men and women and those of Śūdras and others, [since] they all consist of impure substances like semen, blood and so forth" |
atītaś ca mahān kālo yoṣitāṃ cāticāpalam | "A great time has passed and women are extremely fickle" |
tadbhavatyapi niścetuṃ brāhmaṇatvaṃ na śakyate | "Therefore, it is not possible to ascertain [with certainty] whether Brāhmaṇa-hood exists in you" |
atīndriyapadārthajño nahi kaścit samasti vaḥ | "There exists no one among you who knows supersensible objects" |
tvadanvayaviśuddhiṃ ca nityo vedo 'pi noktavān | "And even the eternal Veda has not declared the purity of your lineage" |
kālāntareṇa kadācidabrāhmaṇagotrake 'pi sambhavān brāhmaṇaḥ sāṃvṛta ityapi sambhāvyate | "It is possible that after the passage of time, [you] may have become a Brāhmaṇa even though [originally] not belonging to a Brāhmaṇa lineage" |
satyapi brāhmaṇapūrvatve bhavato mātṛcāritradoṣeṇa jārajātatvam api sambhāvyata eva | "Even if [your] ancestors were Brāhmaṇas, due to defects in [your] mother's conduct, it is indeed possible that [you] are of illegitimate birth" |
na cātīndriyārthadarśī bhavadbhiḥ kaścinnaro 'byupeyate yato niścayaḥ syāt / | You do not admit that there is any person capable of perceiving supersensuous objects, from whom certainty [on this matter] could be obtained. |
nāpi vedo nivedayati bhavato 'nvayaśuddhim // | Nor does the Veda declare the purity of your lineage. |
kiñca na kevalaṃ bhavatāmātmanyapariniścitabrāhmaṇyānāṃ jātimadāvilepo na yujyate | Moreover, it is not only improper for you, whose Brāhmaṇa status is uncertain, to indulge in pride of birth. |
api ca manvādīnām apyaviditadvijātīnāṃ dvijātibhya evopadeśo mohāditi darśayati | Furthermore, [the text] shows that even Manu and others, not knowing who were true twice-born, [gave] instruction to the twice-born only due to delusion. |
ato manvādayo 'pyeṣām avijñātadvijātayaḥ / nopadeśaṃ prayaccheyur dvijebhyastadaniścayāt // | Therefore, since Manu and others could not identify their twice-born status, they should not have given instruction to the twice-born due to that uncertainty. |
avijñātā aniścitā dvijātayo yeṣāṃ te tathoktāḥ / | Those for whom the twice-born [status] was unknown [and] uncertain are called thus. |
tadaniścayād iti / | [It means] "due to uncertainty about that." |
teṣāṃ dvijātīnām aniścayāt // | Due to uncertainty about those twice-born ones. |
api ca manvādibhir asmabhyamevopadeśaṃ kṛtam iti naitad bhavatāṃ mahattvakāraṇam api tu jaḍatvam eva sūcayatīti darśayann āha | Moreover, showing that the fact "instruction was given by Manu and others to us alone" is not a cause of your greatness but rather indicates [your] dullness, [the author] says: |
niryuktikatvaṃ vedārthe jñāpanāśaktatātmani / vedādhītijaḍā viprā na parīkṣākṣamā iti // | [Due to their] irrationality regarding the meaning of the Veda [and] inability to comprehend [its] essence, the Brāhmaṇas, made dull by mere Vedic recitation, are not capable of critical examination. |
kutaścid iti / | [It means] "for some reason." |
ata eva vedādīnām ayuktikatvam avetya manvādibhir ājñāsiddhatvam ātmavacaneṣūktam iti darśayati / | It was for this reason that Manu and others, having realized the irrationality of the Veda and similar [texts], declared their own words to be [mere] self-sufficient commandments. |
purāṇam ityādi / | [He shows this] starting with [the word] "Purāṇa." |
purāṇaṃ mānavo dharmaḥ sāṅgo vedaścikitsitam / ājñāsiddhāni catvāri na hantavyāni hetubhiḥ // | "The Purāṇa, the Law of Manu, the Veda with its auxiliary [sciences], and medicine – these four are [to be considered] self-sufficient commandments and should not be attacked with reasonings." |
manye tenaiva datteyaṃ jaḍebhyastair vibhīṣikā / | I think this threat was given by them to the dull-witted for that very reason. |
ājñāsiddhatvam anyatra vāṅmātrāt kiṃ nu vā bhavet // | How indeed could mere words establish self-sufficient authority in other matters? |
purāṇaṃ nāma śāstram / | [By] "Purāṇa" [is meant] the treatise of that name. |
mānavo dharma iti / manunā viracitaḥ / | [By] "Law of Manu" [is meant that which was] composed by Manu. |
sāṅgo veda iti / saha vyākaraṇādibhiḥ ṣaḍbhir aṅgair vartata iti sāṅgaḥ / | [By] "Veda with its auxiliaries" [is meant that which] exists together with its six auxiliary [sciences] beginning with grammar. |
cikitsitam iti / cikitsāśāstraṃ / | [By] "Cikitsitam" [is meant] the science of medicine. |
niryuktikatvam eṣāṃ purāṇādīnāṃ bhavatāṃ ca jāḍyamavadhāryeti yāvat // | That is to say, having ascertained both the irrationality of these [texts] beginning with the Purāṇa and your dullness. |
yaiḥ punaḥ svoktiṣu spaṣṭaṃ yuktārthatvaṃ viniścitam / tat pratyāyanasāmarthyam ātmanaś ca mahātmabhiḥ // | Those great souls who have clearly determined the rationality in their own statements [possess] the capability of convincing [others] of that and of [the nature of] the self. |
kutīrthyamattamātaṅgamadaglānividhāyinam | [This lion's roar is] that which brings about the lowering of pride of the intoxicated elephants [in the form of] false teachers |
evam astākhilatrāsāḥ siṃhanādaṃ nadanti te | Thus they roar the lion's roar, having dispelled all fears |
kutīrthyā eva mattamātaṅgās teṣāṃ madaglāniṃ vidhātuṃ śīlaṃ yasya siṃhanādasya sa tathoktaḥ | The false teachers are indeed [like] intoxicated elephants; and that lion's roar which has the nature of bringing about the diminishing of their pride is thus described |
evam iti vakṣyamāṇam | "Thus" [refers to what is] about to be stated |
kaḥ punar asay siṃhanāda ity āha tāpādityādi | [When one asks] "What then is this lion's roar?", [the answer] is stated beginning with "tāpādi" |
api ca bhagavadbhir eva paramārthabrāhmaṇebhyaḥ kṛtam upadeśanaṃ na manvādibhir ityetad āha ye cetyādi | Moreover, the teaching was given to the true brāhmaṇas by the Blessed Ones themselves, not by Manu and others - this is stated [in the verse] beginning with "ye ca" |
vāhitapāpadharmatvād brāhmaṇa iti niruktiḥ | The etymology of [the word] "brāhmaṇa" [derives from] having removed sinful dharmas |
te cehaiva nairātmyābhyāsopadeśān muner bhagavataḥ śāsane yuktāḥ nānyatrapāpakṣayopāyavikalatvāt | And these [true brāhmaṇas] are found only here in the teaching of the Blessed Sage through the instruction in the practice of selflessness, [and] not elsewhere due to the absence of means for destroying sin |
ata eva bhagavatoktam ihaiva śramaṇaḥ ihaiva brāhmaṇaḥ śūnyāḥ parapravādāḥ śramaṇair brāhmaṇair | Therefore indeed the Blessed One has said: "Only here is [found] the śramaṇa, only here the brāhmaṇa; other doctrines are empty of śramaṇas and brāhmaṇas" |
tatra catvāraḥ śramaṇāḥ phalasthā śrota āpannādayaḥ / | Among these, there are four [types of] śramaṇas who have attained the fruits [of the path], [beginning with] srotaāpanna and so forth. |
brāhmaṇā api tat pratipālakāścatvāra eva //3580- | The brāhmaṇas too, who maintain these [qualities], are likewise of these four types. |
naraḥ ko 'py astītyādāv āha nara ityādi --- nara kopyasti sarvajña ityādyapi na sādhanam / | Regarding the statement "there exists some person" etc., [it was said] "there exists some person who is omniscient" etc. - [this] is not [proper] proof. |
pratijñānyūnatādoṣadṛṣṭamityupapāditam // | It has been demonstrated that [such reasoning] is seen to have the fault of falling short of the proposition. |
kena granthenopapāditam ity āha niḥśeṣārthetyādi / | [When asked] "In which text has this been demonstrated?" [the answer] refers to [the verse beginning with] "niḥśeṣārtha." |
kiñca nāsmābhiḥ sarvajñoktatvam avagamya tadanuṣṭhānāya sarvajñaḥ prasādhyate / | Moreover, we do not prove [the existence of] the omniscient one in order to verify that [something] was stated by an omniscient one and then practice according to it. |
kiṃ tarhi ye sārvajñapadaprāptīcchavas tadarthaṃ doṣakṣayo guṇotkarṣāya prasādhyate / | Rather, for those who desire to attain the state of omniscience, it is proved for the purpose of eliminating defects and [attaining] excellence in qualities. |
yato vastubalapravṛttānumānata eva saugatāḥ puruṣārtheṣu ghaṭante na pravādamātreṇa / | For the Buddhists engage in human purposes through inference based on the power of real things, not through mere verbal assertion. |
prameyatvādīnāṃ ca yathā sādhanatvaṃ bhavati tathā pratipāditameva / | And how cognizability and other [qualities] serve as means of proof has already been demonstrated. |
yaccoktam daśabhūmigata iti tadapi siddhāntānabhijñena bhavatoktam / | What was said about "[one who has] reached the ten stages" - that too was stated by you who are unfamiliar with [our] doctrinal system. |
nahi daśabhūmigato bhagavāniṣyate / | The Blessed One [bhagavān] is not considered to be [situated] on the Ten Stages. |
kiṃ tarhi bodhisattvāvasthāṃ yāvad daśabhūmis tata ūrdhvaṃ buddhabhūmir iṣyate // | Rather, the Ten Stages exist during the Bodhisattva-state, and the Buddha-stage lies above and beyond that. |
yaccoktam ekadeśajñagītaṃ tan na syāt sarvajñabhāṣitam iti tadapi prativihitam eveti darśayann āha ekadeśetyādi / | [The author], showing that the objection "what is declared by one who knows [only] a part cannot be what is spoken by the omniscient one" has already been answered, states [the verse beginning with] "ekadeśa." |
ekadeśajñagītaṃ tu na syāt sarvajñabhāṣitam / | What is declared by one who knows [only] a part cannot be what is spoken by the omniscient one. |
ityatrāpi purā proktaṃ sarvajñānānvayād iti // | Even regarding this, it was previously stated [that this is] due to the presence of omniscient knowledge. |
etad eva punar api pratipādayann āha yathaivetyādi / | [The author], explaining this very point again, states [the verse beginning with] "yathaiva." |
yathaiveṣṭādikānarthān anubhūyālpadarśanaḥ / | Just as one of limited vision, having experienced objects such as what is desired, |
cetasyāropya tān paścāt pravaktyanubhavāśrayān // | first conceives them in [their] mind and then speaks [of them] based on experience. |
na ca tadvacanaṃ tasya tadvastujñānajanma na / evaṃ sarvajñavākyaṃ syāddhetubhedāt tu bhidyate // | And his statement is indeed born from the knowledge of those objects; similarly would be the statement of the omniscient one, though they differ due to different causes. |
alpadarśana iti | "[He who has] limited vision", thus |
arvāgdarśanaḥ asarvajña, iti yāvat | "[One with] limited vision", that is to say, [one who is] not omniscient |
tadvastujñānajanmeti / tasyoṣṇāder vastuno jñānamanubhavas tadvastujñānaṃ tato janmotpattir yasya vacanasya tat tathoktam | "[Words that] proceed from knowledge of those things", means that knowledge [which is] the experience of those things like heat etc., from which knowledge those words arise |
na neti pratiṣedhadvayena tadvastujñānajanmaiva bhavatīti darśayati | The double negative "na na" indicates that [the words] indeed proceed from knowledge of those things |
evam iti tadapi tadvastu jñānajanmatayā pramāṇam | "Thus", that too is authoritative because it proceeds from knowledge of those things |
yadyevaṃ ko viśeṣo 'lpadarśanavacanād buddhavacanasyetyāha hetubhedāt tu bhidyata iti | "If this is so, what is the difference between the words of [one of] limited vision and the words of the Buddha?" To this [he] says: "They differ due to different causes" |
etad eva spaṣṭayati samastetyādi | This very [point] is clarified [by the words] beginning with "samasta" |
asyeti / buddhavacanasya | "Of this", [means] of the Buddha's words |
tasya tviti / ekadeśajñavacanasya | "But of that", [means] of the words of [one who] knows only a part |
vikalpetyādinā paraścodayati | The opponent raises an objection with [the words] beginning with "vikalpa" |
prahīṇācaraṇatvāddhi vikalpo nāsya vartate // | Since [his karmic] activity has ceased, no conceptual content exists for him. |
nahyasambhavadvikalpasya vivakṣā sambhavati tasyā vikalpaviśeṣatvāt / | For one in whom conceptual content is impossible, no desire to speak can arise, since that [desire] is a particular form of conceptual content. |
ato 'sau vikalpatvena vyāptā satī tadbhāve katham avasthāṃ labheta / nahi vṛkṣābhāve śiṃśapāyāḥ sambhavo 'sti / | Therefore, since this [desire to speak] is pervaded by conceptualness, how could it exist in the absence of that [conceptual content]? Just as in the absence of [the generic concept] tree, [the specific] śiṃśapā tree cannot exist. |
naca sarvajñasya vikalpasambhavaḥ tasya prahīṇāśeṣakleśaviśeṣādyāvaraṇatvāt / kalpasya ca prakṛtya bhrāntatvāt / | And conceptual content is impossible for the omniscient one, because all his obstacles in the form of afflictions and the like have been eliminated, and because conceptual content is by nature erroneous. |
tat samudācāre bhrāntaḥ prāpnoti sarvaviditi // | Therefore, if he had conceptual content, it would follow that the omniscient one would be mistaken. |
naivam ityādinā pratividhatte / | [The author] responds with "it is not so" and so forth. |
naivaṃ kliṣṭo hi saṃkalpas tasya nāstyāvṛtikṣayāt / | It is not so, for afflicted conception does not exist for him due to the destruction of [his] obscurations. |
jagaddhitānukūlas tu kuśalaḥ kena vāryate // | But who could prevent that [conception] which is wholesome [and] conducive to the world's benefit? |
dvividho hi vikalpaḥ saṃkleśādyanukūlatayā kliṣṭaḥ / alobhādisamprayogasamutthānatayā kuśalaḥ / tatra yaḥ kliṣṭaḥ sa prahīṇakleśādyāvaraṇānāṃ nāstyeva kāraṇābhāvāt / | For conceptual content is of two kinds: [that which is] afflicted due to being conducive to affliction and the like, and [that which is] wholesome due to arising in conjunction with non-greed and so forth. Of these, the afflicted [kind] definitely does not exist for those whose obscurations like afflictions are eliminated, because its cause is absent. |
yastu kuśalaḥ sa prahīṇāvaraṇasyāpyavirodhīti tena bhagavatāṃ kṛpābhyāsapravartito jagaddhitodayānukūlatayā kuśalo vikalpaḥ saṃmukhībhavana kena vāryate // | But the wholesome [conceptual content] is not incompatible even with one whose obscurations are eliminated. Therefore, who could prevent the wholesome conceptual content which arises through the practice of compassion of the Blessed Ones, since it is conducive to the arising of benefit for the world? |
naca tasya vikalpasya so 'rthavattāmavasyati | He does not recognize that conceptual cognition as having [real] content |
taṃ hi vetti nirālambaṃ māyākārasamo hyasau | For he knows it to be without support [and] he is indeed similar to a magician |
māyākāro yathā kaścin niścitāśvādigocaram / ceto nirviṣayaṃ vetti | Just as some magician knows [his] mind[-created] domain of horses and such, though determined [as real], to be without [real] objects |
tena bhrānto na jāyate | Therefore he does not become deluded |
yadi hi tasya vikalpasyāviṣayasya viṣayavattāṃ gṛhṇīyāt tadā bhrānto bhavet | If he were to grasp that objectless conceptual cognition as having an object, then he would become deluded |
yāvatā māyākāravadasau tajjñānaviṣayatayaivāvagacchatīti kathaṃ bhrānto bhavet | Since he, like a magician, understands it only as an object of cognition, how could he be deluded? |
ityādi kīrtyamānaṃ tu śraddadaneṣu śobhate | Such statements [only] appear beautiful to those who have faith |
prakṛtārthānurūpeṇa proktaṃ naitaddvijātinā | This has not been stated by the twice-born in accordance with the matter at hand |
tathā{'} vyāptaś ca sarvārthaiḥ śakto naivopadarśane | [The claim that] "being excluded from all things, he is indeed not capable of teaching" |
tasyopadeśane śaktir na syāccet kiṃ tadā bhavet | "If he had no power to teach, what then would happen?" |
tato bhavadbhir vaktavyamāgamo na bhaved iti | Therefore you should say that "there would be no scripture" |
tatrāpyāhur bhavatvevaṃ kiṃ dṛṣṭo 'sau tvayā vadan | To this they also say: "Let it be so, [but] have you seen him speaking?" |
prasaṅgasādhanenedam aniṣṭaṃ codyate yadi | If this undesired consequence is being urged through reductio ad absurdum |
na cedvaktṛtvamiṣyeta nāgamopagamo bhavet | "If [his] speakership is not accepted, there would be no acceptance of scripture" |
tat praṇetāgameṣṭau tu tasya vaktṛtvamiṣyatām | Therefore, if scripture composed by him is accepted, his speakership must also be accepted |
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