Māyāvādakhaṇḍanam (मायावादखण्डनम्)
मायावादखण्डनम्
māyāvādakhaṇḍanam
[मायावाद (māyāvāda) - the doctrine of illusion; खण्डनम् (khaṇḍanam) - refutation;]
Refutation of the Doctrine of Illusion
नरसिंहोखिलाज्ञानमतध्वान्तदिवाकरः । जयत्यमितसज्ज्ञानसुखशक्तिपयोनिधिः ॥
narasiṁhōkhilājñānamatadhvāntadivākaraḥ । jayatyamitasajjñānasukhaśaktipayōnidhiḥ ॥
[नरसिंहः (narasiṁhaḥ) - Narasimha; अखिल (akhila) - all; अज्ञान (ajñāna) - ignorance; मत (mata) - doctrines; ध्वान्त (dhvānta) - darkness; दिवाकरः (divākaraḥ) - sun; जयति (jayati) - triumphs; अमित (amita) - immeasurable; सत् (sat) - true; ज्ञान (jñāna) - knowledge; सुख (sukha) - bliss; शक्ति (śakti) - power; पयोनिधिः (payōnidhiḥ) - ocean;]
Narasimha, the sun that dispels the darkness of all doctrines of ignorance, triumphs—the ocean of immeasurable true knowledge, bliss, and power.
‘विमतम् अनारम्भणीयम् अन्यथाप्रतिपादकत्वात्, यदित्थं तत्तथा, यथा सम्प्रतिपन्नम्।’
‘vimatam anārambhaṇīyam anyathāpratipādakatvāt, yaditthaṁ tattathā, yathā sampratipannam।’
[विमतम् (vimatam) - the subject under dispute; अनारम्भणीयम् (anārambhaṇīyam) - ought not to be undertaken; अन्यथा-प्रतिपादकत्वात् (anyathā-pratipādakatvāt) - because it presents matters otherwise; यत् (yat) - whatever; इत्थम् (ittham) - is of this kind; तत् (tat) - that; तथा (tathā) - is so; यथा (yathā) - as in the case of; सम्प्रतिपन्नम् (sampratipannam) - what is agreed upon;]
“The subject under dispute ought not to be undertaken, because it presents matters otherwise. Whatever is of this kind is so, as in the case of what is agreed upon.”
न हि ब्रह्मात्मैक्यस्य याथार्थ्यं तत्पक्षे । अद्वैतहानेः स्वरूपातिरेके । अनतिरेके स्वप्रकाशत्वादात्मनः सिद्धसाधनता । निर्विशेषत्वादात्मनो नानधिगतो विशेषः । सिद्धत्वाद् स्वरूपस्य विशेषाभावाच्च नाज्ञानं कस्यचिदावरकम् ।
na hi brahmātmaikyasya yāthārthyaṁ tatpakṣē । advaitahānēḥ svarūpātirēkē । anatirēkē svaprakāśatvādātmanaḥ siddhasādhanatā । nirviśēṣatvādātmanō nānadhigatō viśēṣaḥ । siddhatvād svarūpasya viśēṣābhāvācca nājñānaṁ kasyacidāvarakam ।
[न (na) - not; हि (hi) - for; ब्रह्म + आत्म + ऐक्यस्य (brahma + ātma + aikyasya) - of the identity of Brahman and the self; याथार्थ्यम् (yāthārthyam) - reality; तत् + पक्षे (tat + pakṣē) - on that position; अद्वैत + हानेः (advaita + hānēḥ) - because of the abandonment of nonduality; स्वरूप + अतिरेके (svarūpa + atirēkē) - if it is distinct from essential nature; अनतिरेके (anatirēkē) - if it is not distinct; स्व + प्रकाशत्वात् (sva + prakāśatvāt) - because of being self-luminous; आत्मनः (ātmanaḥ) - of the self; सिद्ध + साधनता (siddha + sādhanatā) - establishment of what is already established; निर्विशेषत्वात् (nirviśēṣatvāt) - because of being devoid of attributes; आत्मनः (ātmanaḥ) - of the self; न (na) - no; अनधिगतः (anadhigataḥ) - previously unapprehended; विशेषः (viśēṣaḥ) - attribute; सिद्धत्वात् (siddhatvāt) - because of being already established; स्वरूपस्य (svarūpasya) - of the essential nature; विशेष + अभावात् + च (viśēṣa + abhāvāt + ca) - and because of the absence of any attribute; न (na) - not; अज्ञानम् (ajñānam) - ignorance; कस्यचित् (kasyacit) - anything whatsoever; आवरकम् (āvarakam) - that which obscures;]
For, on that position, the identity of Brahman and the self is not real: if it is distinct from essential nature, nonduality is abandoned; if it is not distinct, then, because the self is self-luminous, there is the establishment of what is already established. Because the self is devoid of attributes, there is no previously unapprehended attribute. And because the essential nature is already established and there is no attribute, ignorance does not obscure anything whatsoever.
‘अनधिगतार्थगन्तृ प्रमाणम्’
‘anadhigatārthagantr̥ pramāṇam’
[अनधिगत (anadhigata) - previously unapprehended; अर्थ (artha) - object; गन्तृ (gantr̥) - that which apprehends; प्रमाणम् (pramāṇam) - valid means of knowledge;]
“A valid means of knowledge is that which apprehends a previously unapprehended object.”
इति च तन्मतम् ।
iti ca tanmatam ।
[इति (iti) - thus; च (ca) - and; तत्-मतम् (tat-matam) - their position;]
And thus is their position.
अज्ञानासम्भवादेव तन्मतम् अखिलमपाकृतम् । मिथ्यात्वे चैक्यस्यातत्त्वावेदकत्वमागमस्य स्यात् । सत्यता च भेदस्य । एवमेव प्रयोजनमपि निरस्तम् । स्वरूपत्वात् मोक्षस्य पूर्वमेव सिद्धत्वात् । अज्ञानासम्भवेन चतुर्थप्रकाराभावात् पञ्चमप्रकारताऽपि निरस्ता । विषयप्रयोजनाभावादेव अधिकारी च । तदभावादेव सम्बन्धोऽपि ।
ajñānāsambhavādēva tanmatam akhilamapākr̥tam । mithyātvē caikyasyātattvāvēdakatvamāgamasya syāt । satyatā ca bhēdasya । ēvamēva prayōjanamapi nirastam । svarūpatvāt mōkṣasya pūrvamēva siddhatvāt । ajñānāsambhavēna caturthaprakārābhāvāt pañcamaprakāratā’pi nirastā । viṣayaprayōjanābhāvādēva adhikārī ca । tadabhāvādēva sambandhō’pi ।
[अज्ञान + असम्भवात् + एव (ajñāna + asambhavāt + ēva) - precisely because ignorance is impossible; तत् + मतम् (tat + matam) - that doctrine; अखिलम् (akhilam) - entirely; अपाकृतम् (apākr̥tam) - refuted; मिथ्यात्वे (mithyātvē) - if there were falsity; च (ca) - and; ऐक्यस्य (aikyasya) - of unity; अतत्त्व + आवेदकत्वम् (atattva + āvēdakatvam) - the status of communicating unreality; आगमस्य (āgamasya) - of scripture; स्यात् (syāt) - would result; सत्यता (satyatā) - reality; च (ca) - and; भेदस्य (bhēdasya) - of difference; एवम् + एव (ēvam + ēva) - in precisely the same way; प्रयोजनम् (prayōjanam) - purpose; अपि (api) - also; निरस्तम् (nirastam) - is ruled out; स्वरूपत्वात् (svarūpatvāt) - because it is the essential nature; मोक्षस्य (mōkṣasya) - of liberation; पूर्वम् + एव (pūrvam + ēva) - already; सिद्धत्वात् (siddhatvāt) - because it is established; अज्ञान + असम्भवेन (ajñāna + asambhavēna) - through the impossibility of ignorance; चतुर्थ + प्रकार + अभावात् (caturtha + prakāra + abhāvāt) - because the fourth type is absent; पञ्चम + प्रकारता + अपि (pañcama + prakāratā + api) - even the status of being a fifth type; निरस्ता (nirastā) - is ruled out; विषय + प्रयोजन + अभावात् + एव (viṣaya + prayōjana + abhāvāt + ēva) - precisely because subject matter and purpose are absent; अधिकारी (adhikārī) - the qualified person; च (ca) - also; तत् + अभावात् + एव (tat + abhāvāt + ēva) - precisely because of that person's absence; सम्बन्धः (sambandhaḥ) - the relation; अपि (api) - also;]
Precisely because ignorance is impossible, that doctrine is entirely refuted. And if unity were false, scripture would communicate what is unreal, while difference would be real. In precisely the same way, the purpose too is ruled out, because liberation is the essential nature and is already established. Since the fourth type is absent owing to the impossibility of ignorance, even the status of being a fifth type is ruled out. The qualified person too is ruled out precisely because subject matter and purpose are absent; and the relation too, precisely because that person is absent.
‘द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥’ (भ.गी.१५.१६)
‘dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca । kṣaraḥ sarvāṇi bhūtāni kūṭasthō’kṣara ucyatē ॥’ (bha.gī.15.16)
[द्वौ (dvau) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - puruṣas; लोके (lōkē) - in the world; क्षरः (kṣaraḥ) - the perishable; च (ca) - and; अक्षरः (akṣaraḥ) - the imperishable; एव (ēva) - indeed; च (ca) - and; क्षरः (kṣaraḥ) - the perishable; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; कूटस्थः (kūṭasthaḥ) - the unchanging one; अक्षरः (akṣaraḥ) - the imperishable; उच्यते (ucyatē) - is called;]
There are these two puruṣas in the world: the perishable and, indeed, the imperishable. All beings are the perishable; the unchanging one is called the imperishable.
‘उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥’ (भ.गी.१५.१७)
‘uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ । yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ ॥’ (bha.gī.15.17)
[उत्तमः (uttamaḥ) - highest; पुरुषः (puruṣaḥ) - Person; तु (tu) - but; अन्यः (anyaḥ) - another; परमात्मा + इति (paramātmā + iti) - as the Supreme Self; उदाहृतः (udāhr̥taḥ) - is declared; यः (yaḥ) - who; लोक + त्रयम् (lōka + trayam) - the three worlds; आविश्य (āviśya) - having entered; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - immutable; ईश्वरः (īśvaraḥ) - Lord;]
But the highest Person is another, declared to be the Supreme Self—the immutable Lord who, having entered the three worlds, sustains them.
‘यस्माद् क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥’ (भ.गी.१५.१८)
‘yasmād kṣaramatītō’hamakṣarādapi cōttamaḥ । atō’smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ ॥’ (bha.gī.15.18)
[यस्माद् (yasmād) - since; क्षरम् (kṣaram) - the perishable; अतीतः + अहम् (atītaḥ + aham) - I have transcended; अक्षरात् (akṣarāt) - than the imperishable; अपि (api) - even; च (ca) - and; उत्तमः (uttamaḥ) - superior; अतः + अस्मि (ataḥ + asmi) - therefore I am; लोके (lōkē) - in the world; वेदे (vēdē) - in the Veda; च (ca) - and; प्रथितः (prathitaḥ) - renowned; पुरुषोत्तमः (puruṣōttamaḥ) - the Supreme Person;]
Since I have transcended the perishable and am superior even to the imperishable, I am therefore renowned in the world and in the Veda as the Supreme Person.
‘यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥’ (भ.गी.१५.१९)
‘yō māmēvamasammūḍhō jānāti puruṣōttamam । sa sarvavidbhajati māṁ sarvabhāvēna bhārata ॥’ (bha.gī.15.19)
[यः (yaḥ) - whoever; माम् (mām) - me; एवम् (ēvam) - thus; असम्मूढः (asammūḍhaḥ) - undeluded; जानाति (jānāti) - knows; पुरुषोत्तमम् (puruṣōttamam) - as the Supreme Person; सः (saḥ) - he; सर्ववित् (sarvavit) - knower of all; भजति (bhajati) - worships; माम् (mām) - me; सर्वभावेन (sarvabhāvēna) - with his entire being; भारत (bhārata) - O Bhārata;]
Whoever, undeluded, knows me thus as the Supreme Person is a knower of all and worships me with his entire being, O Bhārata.
‘इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ । एतद्बुद्ध्वा बुद्धिमान् स्यात् कृतकृत्यश्च भारत ॥’ (भ.गी.१५.२०)
‘iti guhyatamaṁ śāstramidamuktaṁ mayā’nagha । ētadbuddhvā buddhimān syāt kr̥takr̥tyaśca bhārata ॥’ (bha.gī.15.20)
[इति (iti) - thus; गुह्यतमम् (guhyatamam) - most secret; शास्त्रम् (śāstram) - teaching; इदम् (idam) - this; उक्तम् (uktam) - has been declared; मया (mayā) - by me; अनघ (anagha) - O sinless one; एतत् (ētat) - this; बुद्ध्वा (buddhvā) - having understood; बुद्धिमान् (buddhimān) - wise; स्यात् (syāt) - would become; कृत + कृत्यः (kr̥ta + kr̥tyaḥ) - one who has done what was to be done; च (ca) - and; भारत (bhārata) - O descendant of Bharata;]
Thus this most secret teaching has been declared by me, O sinless one. Having understood this, one would become wise and one who has done what was to be done, O descendant of Bharata.
‘इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः । मनसस्तु परा बुद्धिः बुद्धेरात्मा महान् परः ॥’(कठ.१.३.१०)
‘indriyēbhyaḥ parā hyarthā arthēbhyaśca paraṁ manaḥ । manasastu parā buddhiḥ buddhērātmā mahān paraḥ ॥’(kaṭha.1.3.10)
[इन्द्रियेभ्यः (indriyēbhyaḥ) - than the senses; पराः (parāḥ) - higher; हि (hi) - indeed; अर्थाः (arthāḥ) - sense objects; अर्थेभ्यः (arthēbhyaḥ) - than the sense objects; च (ca) - and; परम् (param) - higher; मनः (manaḥ) - the mind; मनसः (manasaḥ) - than the mind; तु (tu) - but; परा (parā) - higher; बुद्धिः (buddhiḥ) - the intellect; बुद्धेः (buddhēḥ) - than the intellect; आत्मा (ātmā) - the self; महान् (mahān) - great; परः (paraḥ) - higher;]
The sense objects are indeed higher than the senses, and the mind is higher than the sense objects; but the intellect is higher than the mind, and the great self is higher than the intellect.
‘महतः परमव्यक्तम् अव्यक्तात् पुरुषः परः । पुरुषान्न परं किञ्चित् सा काष्ठा सा परा गतिः ॥’(कठ.१.३.१०)
‘mahataḥ paramavyaktam avyaktāt puruṣaḥ paraḥ । puruṣānna paraṁ kiñcit sā kāṣṭhā sā parā gatiḥ ॥’(kaṭha.1.3.10)
[महतः (mahataḥ) - than the Great; परम् (param) - higher; अव्यक्तम् (avyaktam) - the unmanifest; अव्यक्तात् (avyaktāt) - than the unmanifest; पुरुषः (puruṣaḥ) - the Person; परः (paraḥ) - higher; पुरुषात् (puruṣāt) - than the Person; न (na) - not; परम् (param) - higher; किञ्चित् (kiñcit) - anything; सा (sā) - that; काष्ठा (kāṣṭhā) - the ultimate limit; सा (sā) - that; परा (parā) - highest; गतिः (gatiḥ) - goal;]
The unmanifest is higher than the Great; the Person is higher than the unmanifest. Nothing is higher than the Person. That is the ultimate limit; that is the highest goal.
‘भूम्नः क्रतुवज्ज्यायस्त्वं तथा च दर्शयति’(ब्र.सू.३.३.५९) ।
‘bhūmnaḥ kratuvajjyāyastvaṁ tathā ca darśayati’(bra.sū.3.3.59) ।
[भूम्नः (bhūmnaḥ) - of the complete aggregate; क्रतुवत् (kratuvat) - as in the case of a sacrificial rite; ज्यायस्त्वम् (jyāyastvam) - superiority; तथा (tathā) - thus; च (ca) - and; दर्शयति (darśayati) - scripture indicates;]
The complete aggregate is superior, as in the case of a sacrificial rite; and scripture likewise indicates this.
इति विष्णोः पुरुषोत्तमत्वमेव सर्वशास्त्रार्थत्वेन भगवता श्रुत्या चाभिहितम् । इति सर्वज्ञमुनिना मायावादतमोऽखिलम् । निरस्तं तत्त्ववादेन सतां संशयनुत्तये ॥
iti viṣṇōḥ puruṣōttamatvamēva sarvaśāstrārthatvēna bhagavatā śrutyā cābhihitam । iti sarvajñamuninā māyāvādatamō’khilam । nirastaṁ tattvavādēna satāṁ saṁśayanuttayē ॥
[इति (iti) - thus; विष्णोः (viṣṇōḥ) - of Viṣṇu; पुरुषोत्तमत्वम् (puruṣōttamatvam) - status as the Supreme Person; एव (ēva) - alone; सर्व + शास्त्र + अर्थत्वेन (sarva + śāstra + arthatvēna) - as the purport of all śāstras; भगवता (bhagavatā) - by the Lord; श्रुत्या (śrutyā) - by Śruti; च + अभिहितम् (ca + abhihitam) - and has been stated; इति (iti) - thus; सर्वज्ञ + मुनिना (sarvajña + muninā) - by the omniscient sage; मायावाद + तमः (māyāvāda + tamaḥ) - the darkness of Māyāvāda; अखिलम् (akhilam) - entirely; निरस्तम् (nirastam) - has been dispelled; तत्त्ववादेन (tattvavādēna) - by Tattvavāda; सताम् (satām) - of the virtuous; संशय + नुत्तये (saṁśaya + nuttayē) - for the removal of doubts;]
Thus, Viṣṇu’s status as the Supreme Person alone has been stated by the Lord and by Śruti as the purport of all śāstras. Thus, the omniscient sage has entirely dispelled the darkness of Māyāvāda by Tattvavāda, for the removal of the doubts of the virtuous.
नास्ति नारायणसमं न भूतं न भविष्यति । एतेन सत्यवाक्येन सर्वार्थान् साधयाम्यहम् ॥(म.भा.१.१.३४)
nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati । ētēna satyavākyēna sarvārthān sādhayāmyaham ॥(ma.bhā.1.1.34)
[न + अस्ति (na + asti) - there is none; नारायण-समम् (nārāyaṇa-samam) - equal to Nārāyaṇa; न (na) - not; भूतम् (bhūtam) - has there been; न (na) - nor; भविष्यति (bhaviṣyati) - will there be; एतेन (ētēna) - by this; सत्य-वाक्येन (satya-vākyēna) - true statement; सर्व-अर्थान् (sarva-arthān) - all aims; साधयामि (sādhayāmi) - I accomplish; अहम् (aham) - I;]
There is none equal to Nārāyaṇa; none has ever been, nor will there be. By this true statement, I accomplish all aims.
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं मायावादखण्डनम् ॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitaṁ māyāvādakhaṇḍanam ॥
[इति (iti) - thus ends; श्रीमत् + आनन्दतीर्थ (śrīmat + ānandatīrtha) - the venerable Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचितम् (viracitam) - composed by; मायावाद + खण्डनम् (māyāvāda + khaṇḍanam) - the Refutation of Māyāvāda;]
Thus ends the Refutation of Māyāvāda, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
