Tattvōdyōtam (तत्त्वोद्योतः)

तत्त्वोद्योतम्

tattvōdyōtam

[तत्त्व + उद्योतम् (tattva + udyōtam) - illumination of reality;]

The Illumination of Reality

सर्वत्राखिलसच्छक्तिः स्वतन्त्रोऽशेषदर्शनः।

sarvatrākhilasacchaktiḥ svatantrō’śēṣadarśanaḥ।

[सर्वत्र (sarvatra) - everywhere; अखिल + सत् + शक्तिः (akhila + sat + śaktiḥ) - whose power is complete and real; स्वतन्त्रः (svatantraḥ) - independent; अशेष + दर्शनः (aśēṣa + darśanaḥ) - all-seeing;]

Whose power is everywhere complete and real, who is independent and all-seeing...

नित्यातादृशचिच्चेत्ययन्तेष्टो नो रमापतिः

nityātādr̥śaciccētyayantēṣṭō nō ramāpatiḥ

[नित्य + अतादृश (nitya + atādr̥śa) - eternally unlike him; चित् + चेत्य (cit + cētya) - sentient beings and objects of cognition; यन्ता (yantā) - controller; इष्टः (iṣṭaḥ) - beloved; नः (naḥ) - to us; रमापतिः (ramāpatiḥ) - the Lord of Ramā;]

The Lord of Ramā, controller of sentient beings and objects of cognition that are eternally unlike him, is beloved to us.

विमतो भिन्नो मुक्तत्वात्, यदित्थं तत्तथा, यथा सम्प्रतिपन्नः। न च भेदे विकल्पो युज्यते । अनिर्वचनीयस्य सर्वत्राप्रसिद्धत्वादेव । शशविषाणं गोविषाणं वोच्यते इतिवत्। न चानिर्वचनीये किञ्चिन्मानम् । मिथ्याशब्दोऽनिर्वचनीयं वदतीत्यत्र च । अनुमानस्य चाप्रसिद्धविशेषणः पक्षः । न च धूमत्ववत् मिथ्यात्वमित्युभयसम्प्रतिपन्नं सामान्यमस्ति । न च बाष्पारोपितधूमेन धूमवत्त्वं व्यभिचरति ।

vimatō bhinnō muktatvāt, yaditthaṁ tattathā, yathā sampratipannaḥ। na ca bhēdē vikalpō yujyatē । anirvacanīyasya sarvatrāprasiddhatvādēva । śaśaviṣāṇaṁ gōviṣāṇaṁ vōcyatē itivat। na cānirvacanīyē kiñcinmānam । mithyāśabdō’nirvacanīyaṁ vadatītyatra ca । anumānasya cāprasiddhaviśēṣaṇaḥ pakṣaḥ । na ca dhūmatvavat mithyātvamityubhayasampratipannaṁ sāmānyamasti । na ca bāṣpārōpitadhūmēna dhūmavattvaṁ vyabhicarati ।

[विमतः (vimataḥ) - the disputed subject; भिन्नः (bhinnaḥ) - is distinct; मुक्तत्वात् (muktatvāt) - because of being liberated; यत् + इत्थम् (yat + ittham) - whatever is thus; तत् + तथा (tat + tathā) - that is so; यथा (yathā) - as; सम्प्रतिपन्नः (sampratipannaḥ) - the agreed-upon case; न + च (na + ca) - nor; भेदे (bhēdē) - concerning difference; विकल्पः (vikalpaḥ) - an alternative; युज्यते (yujyatē) - is tenable; अनिर्वचनीयस्य (anirvacanīyasya) - of the indefinable; सर्वत्र + अप्रसिद्धत्वात् + एव (sarvatra + aprasiddhatvāt + ēva) - precisely because it is nowhere established; शश-विषाणम् (śaśa-viṣāṇam) - a hare's horn; गो-विषाणम् (gō-viṣāṇam) - a cow's horn; वा (vā) - as if; उच्यते (ucyatē) - were called; इति-वत् (iti-vat) - as in such a statement; न + च (na + ca) - nor; अनिर्वचनीये (anirvacanīyē) - concerning the indefinable; किञ्चित् (kiñcit) - any; मानम् (mānam) - means of valid knowledge; मिथ्या-शब्दः (mithyā-śabdaḥ) - the word false; अनिर्वचनीयम् (anirvacanīyam) - the indefinable; वदति (vadati) - denotes; इति + अत्र (iti + atra) - for this claim; च (ca) - also; अनुमानस्य (anumānasya) - of the inference; च (ca) - and; अप्रसिद्ध-विशेषणः (aprasiddha-viśēṣaṇaḥ) - having an unestablished qualifier; पक्षः (pakṣaḥ) - the subject; न + च (na + ca) - nor; धूमत्ववत् (dhūmatvavat) - like smokehood; मिथ्यात्वम् (mithyātvam) - falsity; इति (iti) - namely; उभय-सम्प्रतिपन्नम् (ubhaya-sampratipannam) - accepted by both parties; सामान्यम् (sāmānyam) - a universal; अस्ति (asti) - exists; न + च (na + ca) - nor; बाष्प-आरोपित-धूमेन (bāṣpa-ārōpita-dhūmēna) - because of smoke superimposed upon vapor; धूमवत्त्वम् (dhūmavattvam) - possession of smoke; व्यभिचरति (vyabhicarati) - is inconstant;]

The disputed subject is distinct because it is liberated: whatever is thus is so, as in the agreed-upon case. Nor is an alternative concerning difference tenable, precisely because the indefinable is nowhere established—as if a hare’s horn were called a cow’s horn. Nor is there any means of valid knowledge concerning the indefinable or for the claim that the word “false” denotes the indefinable. Moreover, the subject of the inference has an unestablished qualifier. Nor does there exist a universal accepted by both parties, namely “falsity,” comparable to smokehood. Nor does possession of smoke become inconstant because of smoke superimposed upon vapor.

न च भावाभावविलक्षणं क्वचिदागमो वक्ति ।

na ca bhāvābhāvavilakṣaṇaṁ kvacidāgamō vakti ।

[न (na) - not; च (ca) - and; भाव + अभाव + विलक्षणम् (bhāva + abhāva + vilakṣaṇam) - distinct from existence and nonexistence; क्वचित् (kvacit) - anywhere; आगमः (āgamaḥ) - scripture; वक्ति (vakti) - asserts;]

Nor does scripture anywhere assert anything distinct from existence and nonexistence.

‘नासदासीन्नो सदासीत् तदानीं नासीद्रजो नो व्योमापरो यत्’ (ऋ.१०.१२९.१)

‘nāsadāsīnnō sadāsīt tadānīṁ nāsīdrajō nō vyōmāparō yat’ (r̥.10.129.1)

[न (na) - not; असत् (asat) - non-being; आसीत् (āsīt) - existed; न + उ (na + u) - nor; सत् (sat) - being; आसीत् (āsīt) - existed; तदानीं (tadānīṁ) - then; न (na) - not; आसीत् (āsīt) - existed; रजः (rajaḥ) - atmosphere; न + उ (na + u) - nor; व्योमा (vyōmā) - sky; परः (paraḥ) - beyond; यत् (yat) - which;]

‘Then non-being did not exist, nor did being exist; there was no atmosphere, nor the sky which was beyond.’

इत्यत्र च ।

ityatra ca ।

[इति (iti) - with regard to this quoted statement; अत्र (atra) - here; च (ca) - also;]

And here also, with regard to this quoted statement…

पारिशेष्येणानिर्वचनीयत्वाङ्गीकारे

pāriśēṣyēṇānirvacanīyatvāṅgīkārē

[पारिशेष्येण (pāriśēṣyēṇa) - by elimination; अनिर्वचनीयत्व (anirvacanīyatva) - indefinability; अङ्गीकारे (aṅgīkārē) - when it is accepted;]

When indefinability is accepted by elimination …

‘आनीदवातं स्वधया तदेकम्’ (ऋ.१०.१२९.२)

‘ānīdavātaṁ svadhayā tadēkam’ (r̥.10.129.2)

[आनीत् (ānīt) - breathed; अवातम् (avātam) - without wind; स्वधया (svadhayā) - by its own inherent power; तत् (tat) - that; एकम् (ēkam) - one;]

That One breathed without wind by its own inherent power.

इति तदानीं परिशिष्टत्वाद् ब्रह्मण एवानिर्वचनीयत्वं स्यात् ।

iti tadānīṁ pariśiṣṭatvād brahmaṇa ēvānirvacanīyatvaṁ syāt ।

[इति (iti) - thus; तदानीं (tadānīṁ) - at that time; परिशिष्टत्वात् (pariśiṣṭatvāt) - because of being what remained; ब्रह्मणः + एव (brahmaṇaḥ + ēva) - of Brahman alone; अनिर्वचनीयत्वं (anirvacanīyatvaṁ) - indefinability; स्यात् (syāt) - would be;]

Thus, at that time, because it was what remained, indefinability would pertain to Brahman alone.

‘मूर्तं सदिति सम्प्रोक्तम् अमूर्तमसदुच्यते । मूर्तामूर्तेतरद्ब्रह्म न सत्तन्नासदुच्यते ॥’

‘mūrtaṁ saditi samprōktam amūrtamasaducyatē । mūrtāmūrtētaradbrahma na sattannāsaducyatē ॥’

[मूर्तम् (mūrtam) - the formed; सत् (sat) - existent; इति (iti) - as; सम्प्रोक्तम् (samprōktam) - is declared; अमूर्तम् (amūrtam) - the formless; असत् (asat) - nonexistent; उच्यते (ucyatē) - is called; मूर्त + अमूर्त + इतरत् (mūrta + amūrta + itarat) - other than the formed and the formless; ब्रह्म (brahma) - Brahman; न (na) - not; सत् (sat) - existent; तत् (tat) - it; न (na) - not; असत् (asat) - nonexistent; उच्यते (ucyatē) - is called;]

“The formed is declared to be existent; the formless is called nonexistent. Brahman is other than both the formed and the formless; it is called neither existent nor nonexistent.”

इति पैङ्गिश्रुतिः ।

iti paiṅgiśrutiḥ ।

[इति (iti) - thus; पैङ्गि-श्रुतिः (paiṅgi-śrutiḥ) - the Paiṅgi scriptural text;]

Thus says the Paiṅgi scriptural text.

‘यदन्यद्वायोश्चान्तरिक्षाच्चैतत्सत्’

‘yadanyadvāyōścāntarikṣāccaitatsat’

[यत् + अन्यत् (yat + anyat) - that which is other; वायोः + च (vāyōḥ + ca) - than Vāyu and; अन्तरिक्षात् + च (antarikṣāt + ca) - than the intermediate space and; एतत् (ētat) - this; सत् (sat) - is existent;]

That which is other than Vāyu and the intermediate space—this is existent.

इति माध्यन्दिनश्रुतिः।

iti mādhyandinaśrutiḥ।

[इति (iti) - thus; माध्यन्दिनश्रुतिः (mādhyandinaśrutiḥ) - the revelation of the Mādhyandinas;]

Thus says the revelation of the Mādhyandinas.

‘अद्भुतत्वादनिर्वाच्यं ब्रह्म चिच्चेत्यमेव च । अचिन्त्यं तत एवैतद् अतर्क्याज्ञेयमेव च ॥ ऋगतावितिधातोस्तु पूर्वावगतवत् सदा ।स्थितेः "ब्रह्मर्तम्" इत्युक्तमनृतं परिणामतः ॥’

‘adbhutatvādanirvācyaṁ brahma ciccētyamēva ca । acintyaṁ tata ēvaitad atarkyājñēyamēva ca ॥ r̥gatāvitidhātōstu pūrvāvagatavat sadā ।sthitēḥ "brahmartam" ityuktamanr̥taṁ pariṇāmataḥ ॥’

[अद्भुतत्वात् (adbhutatvāt) - because of its wondrousness; अनिर्वाच्यं (anirvācyaṁ) - indescribable; ब्रह्म (brahma) - Brahman; चित् (cit) - consciousness; चेत्यम् (cētyam) - that which is to be cognized; एव (ēva) - indeed; च (ca) - and also; अचिन्त्यं (acintyaṁ) - inconceivable; ततः (tataḥ) - for that reason; एव (ēva) - very; एतत् (ētat) - this; अतर्क्य (atarkya) - beyond reasoning; अज्ञेयम् (ajñēyam) - unknowable; एव (ēva) - indeed; च (ca) - and; ऋ (r̥) - the verbal root meaning to go; गतौ (gatau) - in the sense of going; इति (iti) - thus; धातोः (dhātōḥ) - from the verbal root; तु (tu) - however; पूर्वावगतवत् (pūrvāvagatavat) - just as previously apprehended; सदा (sadā) - always; स्थितेः (sthitēḥ) - because of remaining; ब्रह्म (brahma) - Brahman; ऋतम् (r̥tam) - true; इति (iti) - thus; उक्तम् (uktam) - is said to be; अनृतं (anr̥taṁ) - untrue; परिणामतः (pariṇāmataḥ) - because of transformation;]

Because of its wondrousness, Brahman is indescribable; it is consciousness and also that which is to be cognized. For that very reason, this is inconceivable, beyond reasoning, and indeed unknowable. From the verbal root meaning “to go,” however, Brahman is said to be “true” because it always remains just as previously apprehended, whereas the untrue is so called because of transformation.

‘प्रकृतिप्राकृतं प्रोक्तम् असत्तदशुभत्वतः । असतां बुद्धिगम्यत्वाद् असत्यमिति चोच्यते ॥ नियमेन बहिश्चित्तास्तेसन्तो ब्रह्मणि स्थिताः । विश्वं सत्यं वशे विष्णोः नित्यमेव प्रवाहतः ॥ न क्वाप्यनीदृशं विश्वं तत्तत्कालानुसारतः । असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ॥ त आसुरा स्वयं नष्टा जगतः क्षयकारिणः ॥’

‘prakr̥tiprākr̥taṁ prōktam asattadaśubhatvataḥ । asatāṁ buddhigamyatvād asatyamiti cōcyatē ॥ niyamēna bahiścittāstēsantō brahmaṇi sthitāḥ । viśvaṁ satyaṁ vaśē viṣṇōḥ nityamēva pravāhataḥ ॥ na kvāpyanīdr̥śaṁ viśvaṁ tattatkālānusārataḥ । asatyamapratiṣṭhaṁ tē jagadāhuranīśvaram ॥ ta āsurā svayaṁ naṣṭā jagataḥ kṣayakāriṇaḥ ॥’

[प्रकृति (prakr̥ti) - primordial matter; प्राकृतम् (prākr̥tam) - its products; प्रोक्तम् (prōktam) - is declared; असत् (asat) - inauspicious; तत् + अशुभत्वतः (tat + aśubhatvataḥ) - because of its inauspiciousness; असताम् (asatām) - of the wicked; बुद्धि + गम्यत्वात् (buddhi + gamyatvāt) - because it is apprehensible to their intellects; असत्यम् (asatyam) - pertaining to the wicked; इति (iti) - as such; च (ca) - also; उच्यते (ucyatē) - is called; नियमेन (niyamēna) - invariably; बहिः + चित्ताः (bahiḥ + cittāḥ) - outward-minded; ते (tē) - they; सन्तः (santaḥ) - the good; ब्रह्मणि (brahmaṇi) - in Brahman; स्थिताः (sthitāḥ) - are established; विश्वम् (viśvam) - the universe; सत्यम् (satyam) - real; वशे (vaśē) - under the control; विष्णोः (viṣṇōḥ) - of Viṣṇu; नित्यम् (nityam) - eternal; एव (ēva) - indeed; प्रवाहतः (pravāhataḥ) - by continuity; न (na) - not; क्व + अपि (kva + api) - anywhere; अनीदृशम् (anīdr̥śam) - otherwise than such; विश्वम् (viśvam) - the universe; तत् + तत् + काल + अनुसारतः (tat + tat + kāla + anusārataḥ) - in accordance with each respective time; असत्यम् (asatyam) - unreal; अप्रतिष्ठम् (apratiṣṭham) - without foundation; ते (tē) - they; जगत् (jagat) - the world; आहुः (āhuḥ) - call; अनीश्वरम् (anīśvaram) - without a Lord; ते (tē) - those; आसुराः (āsurāḥ) - demoniac persons; स्वयम् (svayam) - themselves; नष्टाः (naṣṭāḥ) - ruined; जगतः (jagataḥ) - of the world; क्षय + कारिणः (kṣaya + kāriṇaḥ) - causers of destruction;]

Prakṛti and its products are declared asat because of their inauspiciousness. Because the universe is apprehensible to the intellects of the wicked, it is also called “asatya.” They are invariably outward-minded; the good are established in Brahman. The universe is real, under Viṣṇu’s control, and indeed eternal by continuity. Nowhere is the universe otherwise than such, in accordance with each respective time. They call the world unreal, without foundation, and without a Lord. Those demoniac persons, themselves ruined, bring about the destruction of the world.

इत्यादि व्यासस्मृतौ ।

ityādi vyāsasmr̥tau ।

[इति + आदि (iti + ādi) - such passages and others; व्यासस्मृतौ (vyāsasmr̥tau) - in the Vyāsa-smṛti;]

Such passages and others occur in the Vyāsa-smṛti.

‘असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसम्भूतं किमन्यत् कामहैतुकम् ॥ एतां दृष्टिमवष्टभ्य नष्टात्मानोल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥’ (भ.गी.१६.८,९)

‘asatyamapratiṣṭhaṁ tē jagadāhuranīśvaram । aparasparasambhūtaṁ kimanyat kāmahaitukam ॥ ētāṁ dr̥ṣṭimavaṣṭabhya naṣṭātmānōlpabuddhayaḥ । prabhavantyugrakarmāṇaḥ kṣayāya jagatō’hitāḥ ॥’ (bha.gī.16.8,9)

[असत्यम् (asatyam) - unreal; अप्रतिष्ठम् (apratiṣṭham) - without foundation; ते (tē) - they; जगत् (jagat) - the world; आहुः (āhuḥ) - say; अनीश्वरम् (anīśvaram) - without a Lord; अ + परस्पर + सम्भूतम् (a + paraspara + sambhūtam) - not produced through mutual union; किम् (kim) - what; अन्यत् (anyat) - else; काम + हैतुकम् (kāma + haitukam) - having desire as its cause; एताम् (ētām) - this; दृष्टिम् (dr̥ṣṭim) - view; अवष्टभ्य (avaṣṭabhya) - holding fast to; नष्ट + आत्मानः (naṣṭa + ātmānaḥ) - those whose selves are ruined; अल्प + बुद्धयः (alpa + buddhayaḥ) - those of little understanding; प्रभवन्ति (prabhavanti) - arise; उग्र + कर्माणः (ugra + karmāṇaḥ) - those whose deeds are fierce; क्षयाय (kṣayāya) - for the destruction; जगतः (jagataḥ) - of the world; अहिताः (ahitāḥ) - malevolent;]

“They say, ‘The world is unreal, without foundation, and without a Lord. It has not been produced through mutual union; what else could it be but caused by desire?’ Holding fast to this view, those whose selves are ruined and whose understanding is slight arise, malevolent and of fierce deeds, for the destruction of the world.”

इत्यादि च गीतासु ।

ityādi ca gītāsu ।

[इति + आदि (iti + ādi) - and so forth beginning with this; च (ca) - also; गीतासु (gītāsu) - in the Bhagavad Gītā;]

And so forth also in the Bhagavad Gītā.

‘विश्वं सत्यं मघवाना युवोरिदापश्च न प्रमिनन्ति व्रतं वाम् ।’ (ऋ.सं.२.२४.१२)

‘viśvaṁ satyaṁ maghavānā yuvōridāpaśca na praminanti vrataṁ vām ।’ (r̥.saṁ.2.24.12)

[विश्वम् (viśvam) - all; सत्यम् (satyam) - truth; मघवाना (maghavānā) - O bounteous ones; युवोः (yuvōḥ) - of you two; इद् (id) - indeed; आपः (āpaḥ) - the waters; च (ca) - and; न (na) - do not; प्रमिनन्ति (praminanti) - transgress; व्रतम् (vratam) - ordinance; वाम् (vām) - of you two;]

All truth is indeed yours, O bounteous ones, and the waters do not transgress your ordinance.

‘प्रघान्वस्य महतो महानि सत्या सत्यस्य करणानि वोचम्’ (ऋ.सं.२.१५.१)

‘praghānvasya mahatō mahāni satyā satyasya karaṇāni vōcam’ (r̥.saṁ.2.15.1)

[प्र (pra) - forth; घा (ghā) - indeed; नु (nu) - now; अस्य (asya) - of this one; महतः (mahataḥ) - of the great one; महानि (mahāni) - great deeds; सत्या (satyā) - true; सत्यस्य (satyasya) - of the true one; करणानि (karaṇāni) - accomplishments; वोचम् (vōcam) - let me proclaim;]

Let me now indeed proclaim the great deeds of this great one—the true accomplishments of the true one.

‘सत्यः सो अस्य महिमा गृणे शवो यज्ञेषु विप्ररातज्ये’ (ऋ.सं.८.३.४)

‘satyaḥ sō asya mahimā gr̥ṇē śavō yajñēṣu viprarātajyē’ (r̥.saṁ.8.3.4)

[सत्यः (satyaḥ) - true; सः (saḥ) - that; अस्य (asya) - of his; महिमा (mahimā) - greatness; गृणे (gr̥ṇē) - I praise; शवः (śavaḥ) - might; यज्ञेषु (yajñēṣu) - in sacrifices; विप्ररातज्ये (viprarātajyē) - in the sovereignty of the inspired sage;]

That greatness of his is true; I praise his might in sacrifices, in the sovereignty of the inspired sage.

‘कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोऽर्थान् व्यदधात् शाश्वतीभ्यः समाभ्यः’ (ईशावास्य.८)

‘kavirmanīṣī paribhūḥ svayambhūryāthātathyatō’rthān vyadadhāt śāśvatībhyaḥ samābhyaḥ’ (īśāvāsya.8)

[कविः (kaviḥ) - the seer; मनीषी (manīṣī) - the discerning one; परिभूः (paribhūḥ) - the all-surpassing one; स्वयम्भूः (svayambhūḥ) - the self-existent one; याथातथ्यतः (yāthātathyataḥ) - according to their true nature; अर्थान् (arthān) - the entities; व्यदधात् (vyadadhāt) - ordered; शाश्वतीभ्यः (śāśvatībhyaḥ) - for eternal; समाभ्यः (samābhyaḥ) - years;]

The seer, the discerning one, the all-surpassing one, the self-existent one, ordered the entities according to their true nature for eternal years.

इत्यादि श्रुतिभ्यश्च ।

ityādi śrutibhyaśca ।

[इति + आदि (iti + ādi) - such as this; श्रुतिभ्यः (śrutibhyaḥ) - from śruti passages; च (ca) - and also;]

and also from śruti passages such as this.

न चार्थापत्त्यानिर्वचनीयसिद्धिः । असतः प्रतीतिं विना सद्वैलक्षण्यज्ञानानुपपत्तेः। न च

na cārthāpattyānirvacanīyasiddhiḥ । asataḥ pratītiṁ vinā sadvailakṣaṇyajñānānupapattēḥ। na ca

[न + च (na + ca) - nor; अर्थापत्त्या (arthāpattyā) - by postulation; अनिर्वचनीय + सिद्धिः (anirvacanīya + siddhiḥ) - establishment of indefinability; असतः (asataḥ) - of the nonexistent; प्रतीतिम् (pratītim) - apprehension; विना (vinā) - without; सत् (sat) - the existent; वैलक्षण्य (vailakṣaṇya) - difference from; ज्ञान (jñāna) - knowledge; अनुपपत्तेः (anupapattēḥ) - because of the impossibility; न + च (na + ca) - nor;]

Nor is indefinability established by postulation, because knowledge of difference from the existent is impossible without apprehension of the nonexistent. Nor …

‘बाध्यं जगद्’

‘bādhyaṁ jagad’

[बाध्यम् (bādhyam) - sublatable; जगत् (jagat) - the world;]

“The world is sublatable.”

इत्यत्र किञ्चिन्मानम्।

ityatra kiñcinmānam।

[इति + अत्र (iti + atra) - with regard to this claim; किञ्चित् (kiñcit) - some; मानम् (mānam) - valid means of knowledge;]

Some valid means of knowledge for this claim.

बाध्यत्वमपि हि तेषां मिथ्या । तस्य च मिथ्यात्वेऽबाध्यत्वमेव सत्यं स्यात् ।

bādhyatvamapi hi tēṣāṁ mithyā । tasya ca mithyātvē’bādhyatvamēva satyaṁ syāt ।

[बाध्यत्वम् (bādhyatvam) - sublatability; अपि (api) - even; हि (hi) - indeed; तेषाम् (tēṣām) - of them; मिथ्या (mithyā) - false; तस्य (tasya) - of that; च (ca) - and; मिथ्यात्वे (mithyātvē) - if it is false; अबाध्यत्वम् (abādhyatvam) - non-sublatability; एव (ēva) - alone; सत्यम् (satyam) - true; स्यात् (syāt) - would be;]

Indeed, even their sublatability is false. And if that is false, non-sublatability alone would be true.

सद्विलक्षणत्वं च सज्जातिविलक्षणत्वम्, सन्मात्रविलक्षणत्वं वा । जात्यङ्गीकारे सद्बहुत्वम् । सन्मात्रविलक्षणत्वं चेत् सिद्धसाधनता । ब्रह्मवैलक्षण्याङ्गीकारात् ।

sadvilakṣaṇatvaṁ ca sajjātivilakṣaṇatvam, sanmātravilakṣaṇatvaṁ vā । jātyaṅgīkārē sadbahutvam । sanmātravilakṣaṇatvaṁ cēt siddhasādhanatā । brahmavailakṣaṇyāṅgīkārāt ।

[सत् + विलक्षणत्वम् (sat + vilakṣaṇatvam) - being distinct from what is existent; च (ca) - and; सत् + जाति + विलक्षणत्वम् (sat + jāti + vilakṣaṇatvam) - being distinct from the genus of existent things; सत् + मात्र + विलक्षणत्वम् (sat + mātra + vilakṣaṇatvam) - being distinct from mere being; वा (vā) - or; जाति + अङ्गीकारे (jāti + aṅgīkārē) - if a genus is admitted; सत् + बहुत्वम् (sat + bahutvam) - plurality of existent things; सत् + मात्र + विलक्षणत्वम् (sat + mātra + vilakṣaṇatvam) - being distinct from mere being; चेत् (cēt) - if; सिद्धसाधनता (siddhasādhanatā) - proving what is already established; ब्रह्म + वैलक्षण्य + अङ्गीकारात् (brahma + vailakṣaṇya + aṅgīkārāt) - because difference from Brahman is admitted;]

And being distinct from what is existent is either being distinct from the genus of existent things or being distinct from mere being. If a genus is admitted, there is a plurality of existent things. If it means being distinct from mere being, this merely proves what is already established, because difference from Brahman is admitted.

न च कयापि युक्त्या मानेन वा भेदनिराकरणं भवति । अङ्गीक्रियमाणत्वात् । अनिर्वचनीयासिद्धेश्च । सद्विलक्षणत्वमसद्विलक्षणत्वं च मिथ्येत्यविलक्षणत्वमेव सत्यं स्यात् । एवमेव हेत्वादिष्वपि विकल्पो निराकरणीयः । दृश्यत्वानुमानेष्वपि एते एव दोषाः । आत्मनोऽपि दृश्यत्वादनैकान्तिकता च । न चात्मनो दृक्कर्मत्वं विना तज्ज्ञानत्वम् । तदज्ञाननिवृत्तिश्च तेन भवति । न च तदाकारम् । अतद्विषयत्वादेव । तद्विषयत्वमेव हि तदाकारत्वम् । न हि ज्ञानज्ञेययोरेकाऽकारता । न ह्यज्ञानस्य घटाश्रयत्वं ब्रह्माश्रयत्वं वाऽस्ति । पुङ्गतमेव हि तमः ज्ञानेन निवर्तते । विषयाऽश्रयं चेदज्ञानं निवर्तते तर्ह्येकेन ज्ञातस्य घटस्यान्यैरज्ञातत्वं न स्यात् । अतद्विषयज्ञानेन तदज्ञाननिवृत्तौ घटज्ञानेनापि निवर्तेत । अविषयत्वादेव तस्य ज्ञानत्वं न स्याद् घटवत् ।

na ca kayāpi yuktyā mānēna vā bhēdanirākaraṇaṁ bhavati । aṅgīkriyamāṇatvāt । anirvacanīyāsiddhēśca । sadvilakṣaṇatvamasadvilakṣaṇatvaṁ ca mithyētyavilakṣaṇatvamēva satyaṁ syāt । ēvamēva hētvādiṣvapi vikalpō nirākaraṇīyaḥ । dr̥śyatvānumānēṣvapi ētē ēva dōṣāḥ । ātmanō’pi dr̥śyatvādanaikāntikatā ca । na cātmanō dr̥kkarmatvaṁ vinā tajjñānatvam । tadajñānanivr̥ttiśca tēna bhavati । na ca tadākāram । atadviṣayatvādēva । tadviṣayatvamēva hi tadākāratvam । na hi jñānajñēyayōrēkā’kāratā । na hyajñānasya ghaṭāśrayatvaṁ brahmāśrayatvaṁ vā’sti । puṅgatamēva hi tamaḥ jñānēna nivartatē । viṣayā’śrayaṁ cēdajñānaṁ nivartatē tarhyēkēna jñātasya ghaṭasyānyairajñātatvaṁ na syāt । atadviṣayajñānēna tadajñānanivr̥ttau ghaṭajñānēnāpi nivartēta । aviṣayatvādēva tasya jñānatvaṁ na syād ghaṭavat ।

[न (na) - not; च (ca) - and; कया + अपि (kayā + api) - by any whatsoever; युक्त्या (yuktyā) - reasoning; मानेन (mānēna) - means of valid knowledge; वा (vā) - or; भेद + निराकरणम् (bhēda + nirākaraṇam) - negation of difference; भवति (bhavati) - occurs; अङ्गीक्रियमाणत्वात् (aṅgīkriyamāṇatvāt) - because difference is being admitted; अनिर्वचनीय + असिद्धेः (anirvacanīya + asiddhēḥ) - because the indefinable is unestablished; च (ca) - and; सत् + विलक्षणत्वम् (sat + vilakṣaṇatvam) - being different from the real; असत् + विलक्षणत्वम् (asat + vilakṣaṇatvam) - being different from the unreal; च (ca) - and; मिथ्या (mithyā) - false; इति (iti) - thus; अविलक्षणत्वम् (avilakṣaṇatvam) - non-difference; एव (ēva) - alone; सत्यम् (satyam) - true; स्यात् (syāt) - would be; एवम् + एव (ēvam + ēva) - in precisely this way; हेतु + आदिषु (hētu + ādiṣu) - regarding the reason and the rest; अपि (api) - also; विकल्पः (vikalpaḥ) - the alternatives; निराकरणीयः (nirākaraṇīyaḥ) - are to be refuted; दृश्यत्व + अनुमानेषु (dr̥śyatva + anumānēṣu) - in inferences from cognizability; अपि (api) - also; एते (ētē) - these; एव (ēva) - very; दोषाः (dōṣāḥ) - defects; आत्मनः (ātmanaḥ) - of the self; अपि (api) - too; दृश्यत्वात् (dr̥śyatvāt) - because it is an object of cognition; अनैकान्तिकता (anaikāntikatā) - inconclusiveness; च (ca) - and; न (na) - not; च (ca) - and; आत्मनः (ātmanaḥ) - of the self; दृक् + कर्मत्वम् (dr̥k + karmatvam) - being the object of cognition; विना (vinā) - without; तद् + ज्ञानत्वम् (tad + jñānatvam) - being cognition of it; तद् + अज्ञान + निवृत्तिः (tad + ajñāna + nivr̥ttiḥ) - removal of ignorance of it; च (ca) - and; तेन (tēna) - by that cognition; भवति (bhavati) - occurs; न (na) - not; च (ca) - and; तद् + आकारम् (tad + ākāram) - having its form; अतद् + विषयत्वात् (atad + viṣayatvāt) - because it does not have that as its object; एव (ēva) - precisely; तद् + विषयत्वम् (tad + viṣayatvam) - having that as its object; एव (ēva) - precisely; हि (hi) - for; तद् + आकारत्वम् (tad + ākāratvam) - having its form; न (na) - not; हि (hi) - for; ज्ञान + ज्ञेययोः (jñāna + jñēyayōḥ) - of cognition and the cognized object; एक + आकारता (ēka + ākāratā) - identity of form; न (na) - not; हि (hi) - for; अज्ञानस्य (ajñānasya) - of ignorance; घट + आश्रयत्वम् (ghaṭa + āśrayatvam) - having a pot as its locus; ब्रह्म + आश्रयत्वम् (brahma + āśrayatvam) - having Brahman as its locus; वा (vā) - or; अस्ति (asti) - exists; पुङ्गतम् (puṅgatam) - present in a person; एव (ēva) - alone; हि (hi) - for; तमः (tamaḥ) - darkness of ignorance; ज्ञानेन (jñānēna) - by cognition; निवर्तते (nivartatē) - is removed; विषय + आश्रयम् (viṣaya + āśrayam) - having the object as its locus; चेत् (cēt) - if; अज्ञानम् (ajñānam) - ignorance; निवर्तते (nivartatē) - is removed; तर्हि (tarhi) - then; एकेन (ēkēna) - by one person; ज्ञातस्य (jñātasya) - known; घटस्य (ghaṭasya) - of the pot; अन्यैः (anyaiḥ) - by others; अज्ञातत्वम् (ajñātatvam) - being unknown; न (na) - not; स्यात् (syāt) - would be; अतद् + विषय + ज्ञानेन (atad + viṣaya + jñānēna) - by cognition not having that as its object; तद् + अज्ञान + निवृत्तौ (tad + ajñāna + nivr̥ttau) - if ignorance of it is removed; घट + ज्ञानेन (ghaṭa + jñānēna) - by cognition of a pot; अपि (api) - also; निवर्तेत (nivartēta) - it would be removed; अविषयत्वात् (aviṣayatvāt) - because it has no object; एव (ēva) - precisely; तस्य (tasya) - of it; ज्ञानत्वम् (jñānatvam) - being cognition; न (na) - not; स्यात् (syāt) - would be; घटवत् (ghaṭavat) - like a pot;]

Difference is not negated by any reasoning whatsoever or by any means of valid knowledge, since it is being admitted and since the indefinable is unestablished. If being different from the real and being different from the unreal are false, non-difference alone would be true. In precisely this way, the alternatives regarding the reason and the rest are also to be refuted. These very defects also occur in inferences from cognizability, and the reason is inconclusive since the self too is an object of cognition. Nor can there be cognition of the self without the self’s being the object of cognition. The ignorance of it is removed by that cognition. Nor does that cognition have its form, precisely because it does not have it as its object. For having it as one’s object is precisely what it is to have its form. Cognition and the cognized object do not have identity of form. For ignorance has neither a pot nor Brahman as its locus. Only the darkness of ignorance present in a person is removed by cognition. If ignorance having the object as its locus is removed, then a pot known by one person would not be unknown to others. If ignorance of it were removed by a cognition not having it as its object, it would also be removed by cognition of a pot. Precisely because it has no object, it would not be cognition, like a pot.

जडत्वं चाप्रमातृत्वमेव । न च प्रमातृत्वमात्मनस्तैरङ्गीक्रियते । अतस्तदप्यनैकान्तिकम् । मिथ्याप्रमातृत्वं चानिर्वचनीयनिरासादेव निरस्तम् । यदि जडत्वं नामाप्रकाशत्वं तदप्यात्मनः स्वविषयप्रकाशत्वाभावात् परविषयप्रकाशत्वाभावाच्च अनैकान्तिकमेव । स्वविषयत्वं हि कर्तृकर्मविरोधात् तैर्नाङ्गीक्रियते । मिथ्याभूतपरविषयत्वं चानिर्वचनीयनिरासादेव निरस्तम् । विषयवर्जितः प्रकाश एव न भवति घटवत् । तत्प्रमाणाभावात् ।

jaḍatvaṁ cāpramātr̥tvamēva । na ca pramātr̥tvamātmanastairaṅgīkriyatē । atastadapyanaikāntikam । mithyāpramātr̥tvaṁ cānirvacanīyanirāsādēva nirastam । yadi jaḍatvaṁ nāmāprakāśatvaṁ tadapyātmanaḥ svaviṣayaprakāśatvābhāvāt paraviṣayaprakāśatvābhāvācca anaikāntikamēva । svaviṣayatvaṁ hi kartr̥karmavirōdhāt tairnāṅgīkriyatē । mithyābhūtaparaviṣayatvaṁ cānirvacanīyanirāsādēva nirastam । viṣayavarjitaḥ prakāśa ēva na bhavati ghaṭavat । tatpramāṇābhāvāt ।

[जडत्वम् (jaḍatvam) - insentience; च (ca) - and; अप्रमातृत्वम् (apramātr̥tvam) - absence of cognizerhood; एव (ēva) - nothing but; न (na) - not; च (ca) - and; प्रमातृत्वम् (pramātr̥tvam) - cognizerhood; आत्मनः (ātmanaḥ) - of the self; तैः (taiḥ) - by them; अङ्गीक्रियते (aṅgīkriyatē) - is accepted; अतः (ataḥ) - therefore; तत् + अपि (tat + api) - that too; अनैकान्तिकम् (anaikāntikam) - inconclusive; मिथ्या-प्रमातृत्वम् (mithyā-pramātr̥tvam) - unreal cognizerhood; च (ca) - also; अनिर्वचनीय-निरासात् (anirvacanīya-nirāsāt) - through the rejection of the indefinable; एव (ēva) - simply; निरस्तम् (nirastam) - is refuted; यदि (yadi) - if; जडत्वम् (jaḍatvam) - insentience; नाम (nāma) - means; अप्रकाशत्वम् (aprakāśatvam) - non-luminosity; तत् + अपि (tat + api) - that too; आत्मनः (ātmanaḥ) - of the self; स्व-विषय-प्रकाशत्व-अभावात् (sva-viṣaya-prakāśatva-abhāvāt) - because of the absence of luminosity having itself as object; पर-विषय-प्रकाशत्व-अभावात् (para-viṣaya-prakāśatva-abhāvāt) - because of the absence of luminosity having another as object; च (ca) - and; अनैकान्तिकम् (anaikāntikam) - inconclusive; एव (ēva) - indeed; स्व-विषयत्वम् (sva-viṣayatvam) - being its own object; हि (hi) - for; कर्तृ-कर्म-विरोधात् (kartr̥-karma-virōdhāt) - because agency and objecthood are incompatible; तैः (taiḥ) - by them; न (na) - not; अङ्गीक्रियते (aṅgīkriyatē) - is accepted; मिथ्याभूत (mithyābhūta) - unreal; पर-विषयत्वम् (para-viṣayatvam) - having another as its object; च (ca) - also; अनिर्वचनीय-निरासात् (anirvacanīya-nirāsāt) - through the rejection of the indefinable; एव (ēva) - simply; निरस्तम् (nirastam) - is refuted; विषय-वर्जितः (viṣaya-varjitaḥ) - devoid of an object; प्रकाशः (prakāśaḥ) - luminosity; एव (ēva) - at all; न (na) - not; भवति (bhavati) - is; घटवत् (ghaṭavat) - like a pot; तत्-प्रमाण-अभावात् (tat-pramāṇa-abhāvāt) - because there is no valid means of knowledge for it;]

And insentience is nothing but the absence of cognizerhood. They do not accept cognizerhood of the self. Therefore, that too is inconclusive. Unreal cognizerhood is also refuted simply through the rejection of the indefinable. If “insentience” means non-luminosity, that too is indeed inconclusive, since the self lacks both luminosity having itself as its object and luminosity having another as its object. For they do not accept its being its own object, because agency and objecthood are incompatible. Its having something unreal as another object is also refuted simply through the rejection of the indefinable. Luminosity devoid of an object is not luminosity at all, like a pot, because there is no valid means of knowledge for it.

देशतः कालतः परिच्छिन्नत्वं प्रकृतिकालादिष्वभावात् भागासिद्धम् । वस्तुतः परिच्छिन्नत्वमात्मनोऽपि भेदाङ्गीकारादनैकान्तिकम् ।

dēśataḥ kālataḥ paricchinnatvaṁ prakr̥tikālādiṣvabhāvāt bhāgāsiddham । vastutaḥ paricchinnatvamātmanō’pi bhēdāṅgīkārādanaikāntikam ।

[देशतः (dēśataḥ) - with respect to place; कालतः (kālataḥ) - with respect to time; परिच्छिन्नत्वम् (paricchinnatvam) - limitation; प्रकृति-काल-आदिषु (prakr̥ti-kāla-ādiṣu) - in prakṛti, time, and the like; अभावात् (abhāvāt) - because of its absence; भागासिद्धम् (bhāgāsiddham) - partially unestablished; वस्तुतः (vastutaḥ) - with respect to entity; परिच्छिन्नत्वम् (paricchinnatvam) - limitation; आत्मनः + अपि (ātmanaḥ + api) - even for the self; भेद-अङ्गीकारात् (bhēda-aṅgīkārāt) - because difference is admitted; अनैकान्तिकम् (anaikāntikam) - inconclusive;]

Limitation with respect to place and time is partially unestablished, because it is absent in prakṛti, time, and the like. Limitation with respect to entity is inconclusive, because difference is admitted even for the self.

प्रत्यक्षबाधितञ्च जगन्मिथ्यात्वम् । सदिति प्रतीयमानत्वात् । न च प्रत्यक्षसिद्धमन्येन केनापि बाध्यं दृष्टम् । चन्द्रप्रादेशत्वादिविषयं तु दूरस्थत्वादिदोषयुक्तत्वात् अपटु । न च जगत्प्रत्यक्षस्यापटुत्वे किञ्चिन्मानम् । न च जगतोऽज्ञानजन्यत्वे किञ्चिन्मानम् ।

pratyakṣabādhitañca jaganmithyātvam । saditi pratīyamānatvāt । na ca pratyakṣasiddhamanyēna kēnāpi bādhyaṁ dr̥ṣṭam । candraprādēśatvādiviṣayaṁ tu dūrasthatvādidōṣayuktatvāt apaṭu । na ca jagatpratyakṣasyāpaṭutvē kiñcinmānam । na ca jagatō’jñānajanyatvē kiñcinmānam ।

[प्रत्यक्ष (pratyakṣa) - by direct perception; बाधितम् + च (bādhitam + ca) - is also contradicted; जगत् + मिथ्यात्वम् (jagat + mithyātvam) - the falsity of the world; सत् + इति (sat + iti) - as existent; प्रतीयमानत्वात् (pratīyamānatvāt) - because it is apprehended; न (na) - not; च (ca) - and; प्रत्यक्ष + सिद्धम् (pratyakṣa + siddham) - what is established by direct perception; अन्येन (anyēna) - by another; केन + अपि (kēna + api) - by anything whatsoever; बाध्यम् (bādhyam) - being sublated; दृष्टम् (dr̥ṣṭam) - is seen; चन्द्र + प्रादेशत्व + आदि + विषयम् (candra + prādēśatva + ādi + viṣayam) - having the moon’s being span-sized and the like as its object; तु (tu) - however; दूरस्थत्व + आदि + दोष + युक्तत्वात् (dūrasthatva + ādi + dōṣa + yuktatvāt) - because it is affected by defects such as remoteness; अपटु (apaṭu) - non-acute; न (na) - not; च (ca) - and; जगत् + प्रत्यक्षस्य (jagat + pratyakṣasya) - of the direct perception of the world; अपटुत्वे (apaṭutvē) - for its non-acuity; किञ्चित् + मानम् (kiñcit + mānam) - any valid means of knowledge; न (na) - not; च (ca) - and; जगतः (jagataḥ) - of the world; अज्ञान + जन्यत्वे (ajñāna + janyatvē) - for being produced by ignorance; किञ्चित् + मानम् (kiñcit + mānam) - any valid means of knowledge;]

And the falsity of the world is contradicted by direct perception, because the world is apprehended as existent. Nor is anything established by direct perception seen to be sublated by anything else whatsoever. The perception whose object is such things as the moon’s being span-sized, however, is non-acute because it is affected by defects such as remoteness. There is no valid means of knowledge whatsoever for the non-acuity of the direct perception of the world. Nor is there any valid means of knowledge whatsoever for the world’s being produced by ignorance.

‘न च मायाविना माया दृश्यते विश्वमीश्वरः । सदा पश्यति तेनेदं न मायेत्यवधार्यताम् ॥ अपरोक्षदृशो मिथ्यादर्शनं न क्वचिद्भवेत् । सर्वापरोक्षविद्विष्णुर्विश्वदृक्तन्न तन्मृषा ॥’

‘na ca māyāvinā māyā dr̥śyatē viśvamīśvaraḥ । sadā paśyati tēnēdaṁ na māyētyavadhāryatām ॥ aparōkṣadr̥śō mithyādarśanaṁ na kvacidbhavēt । sarvāparōkṣavidviṣṇurviśvadr̥ktanna tanmr̥ṣā ॥’

[न (na) - not; च (ca) - and; मायाविना (māyāvinā) - by the illusionist; माया (māyā) - an illusion; दृश्यते (dr̥śyatē) - is perceived; विश्वम् (viśvam) - the universe; ईश्वरः (īśvaraḥ) - the Lord; सदा (sadā) - always; पश्यति (paśyati) - perceives; तेन (tēna) - for that reason; इदम् (idam) - this; न (na) - not; माया (māyā) - an illusion; इति (iti) - thus; अवधार्यताम् (avadhāryatām) - let it be ascertained; अपरोक्ष-दृशः (aparōkṣa-dr̥śaḥ) - for one who perceives directly; मिथ्या-दर्शनम् (mithyā-darśanam) - false perception; न (na) - not; क्वचित् (kvacit) - ever; भवेत् (bhavēt) - could occur; सर्व-अपरोक्ष-वित् (sarva-aparōkṣa-vit) - knowing everything directly; विष्णुः (viṣṇuḥ) - Viṣṇu; विश्व-दृक् (viśva-dr̥k) - the perceiver of the universe; तत् (tat) - therefore; न (na) - not; तत् (tat) - it; मृषा (mr̥ṣā) - unreal;]

Nor is an illusion perceived by the illusionist. The Lord always perceives the universe; for that reason, let it be ascertained that this is not an illusion. False perception could never occur for one who perceives directly. Viṣṇu knows everything directly and perceives the universe; therefore it is not unreal.

इति ब्रह्माण्डे ॥

iti brahmāṇḍē ॥

[इति (iti) - thus; ब्रह्माण्डे (brahmāṇḍē) - in the Brahmāṇḍa Purāṇa;]

Thus, in the Brahmāṇḍa Purāṇa.

‘ईशोनीशो जगन्मिथ्या न पूज्यो गुरुरित्यपि । एक आत्मा परब्रह्मभावो मुक्तिरिति ह्यपि ॥ एवमादि विरुद्धानि वचनान्यथ युक्तयः । प्रमाणैर्बहुभिः ज्ञेया आभासा इति वैदिकैः ॥ वेदवेदानुसारेषु विरोधेन्यार्थकल्पना । इतराणि विरुद्धानि प्रलम्भभ्रमजान्यपि ॥’

‘īśōnīśō jaganmithyā na pūjyō gururityapi । ēka ātmā parabrahmabhāvō muktiriti hyapi ॥ ēvamādi viruddhāni vacanānyatha yuktayaḥ । pramāṇairbahubhiḥ jñēyā ābhāsā iti vaidikaiḥ ॥ vēdavēdānusārēṣu virōdhēnyārthakalpanā । itarāṇi viruddhāni pralambhabhramajānyapi ॥’

[ईशः + अनीशः (īśaḥ + anīśaḥ) - the Lord is not sovereign; जगत् + मिथ्या (jagat + mithyā) - the world is unreal; न (na) - not; पूज्यः (pūjyaḥ) - to be worshipped; गुरुः (guruḥ) - the guru; इति (iti) - that; अपि (api) - also; एक (ēka) - one; आत्मा (ātmā) - self; पर-ब्रह्म-भावः (para-brahma-bhāvaḥ) - the state of being Supreme Brahman; मुक्तिः (muktiḥ) - liberation; इति (iti) - that; हि (hi) - indeed; अपि (api) - also; एवम्-आदि (ēvam-ādi) - beginning with such claims; विरुद्धानि (viruddhāni) - contradictory; वचनानि (vacanāni) - statements; अथ (atha) - and furthermore; युक्तयः (yuktayaḥ) - arguments; प्रमाणैः (pramāṇaiḥ) - through means of valid knowledge; बहुभिः (bahubhiḥ) - many; ज्ञेयाः (jñēyāḥ) - are to be recognized; आभासाः (ābhāsāḥ) - as mere semblances; इति (iti) - thus; वैदिकैः (vaidikaiḥ) - by Vedic adherents; वेद + वेद-अनुसारेषु (vēda + vēda-anusārēṣu) - in the Veda and works conforming to the Veda; विरोधे (virōdhē) - when there is contradiction; अन्य-अर्थ-कल्पना (anya-artha-kalpanā) - construal of another meaning; इतराणि (itarāṇi) - the others; विरुद्धानि (viruddhāni) - contradictory; प्रलम्भ-भ्रम-जानि (pralambha-bhrama-jāni) - born of deception and error; अपि (api) - also;]

“The Lord is not sovereign; the world is unreal; the guru is not to be worshipped”; also, “The self is one; the state of being Supreme Brahman is liberation.” Such contradictory statements and, furthermore, arguments are indeed to be recognized by Vedic adherents, through many means of valid knowledge, as mere semblances. In the Veda and works conforming to the Veda, when there is contradiction, another meaning is to be construed; the other contradictory statements are also born of deception and error.

इति व्यासस्मृतिः ॥

iti vyāsasmr̥tiḥ ॥

[इति (iti) - thus; व्यासस्मृतिः (vyāsasmr̥tiḥ) - the Vyāsa-smṛti;]

Thus says the Vyāsa-smṛti.

‘नासतो दृष्टत्वात्’ (ब्रह्मसूत्रम् - २.२.२६),

‘nāsatō dr̥ṣṭatvāt’ (brahmasūtram - 2.2.26),

[न (na) - not; असतः (asataḥ) - from the nonexistent; दृष्टत्वात् (dr̥ṣṭatvāt) - because it is observed;]

Not from the nonexistent, because it is observed.

‘नाभाव उपलब्धेः’ (ब्रह्मसूत्रम् -२.२.२८),

‘nābhāva upalabdhēḥ’ (brahmasūtram -2.2.28),

[न + अभावः (na + abhāvaḥ) - non-existence is not the case; उपलब्धेः (upalabdhēḥ) - because of apprehension;]

Non-existence is not the case, because of apprehension.

‘वैधर्म्याच्च न स्वप्नादिवत्’ (ब्रह्मसूत्रम् - २.२.२९)

‘vaidharmyācca na svapnādivat’ (brahmasūtram - 2.2.29)

[वैधर्म्यात् (vaidharmyāt) - because of dissimilarity; च (ca) - and; न (na) - not; स्वप्नादिवत् (svapnādivat) - as with dreams and the like;]

And because of the dissimilarity, not as with dreams and the like.

इत्यादि भगवद्वचनेनापि निरस्ताः ।

ityādi bhagavadvacanēnāpi nirastāḥ ।

[इति + आदि (iti + ādi) - beginning thus; भगवत् + वचनेन (bhagavat + vacanēna) - by the Lord's statement; अपि (api) - also; निरस्ताः (nirastāḥ) - refuted;]

They are refuted also by the Lord’s statement beginning thus.

न च शून्यवादिसकाशात् वैलक्षण्यं मायावादिनः । व्यावहारिकसत्त्वस्य तेनाप्यङ्गीकारात् ।

na ca śūnyavādisakāśāt vailakṣaṇyaṁ māyāvādinaḥ । vyāvahārikasattvasya tēnāpyaṅgīkārāt ।

[न (na) - not; च (ca) - and; शून्यवादि + सकाशात् (śūnyavādi + sakāśāt) - from the Śūnyavādin; वैलक्षण्यम् (vailakṣaṇyam) - distinction; मायावादिनः (māyāvādinaḥ) - of the Māyāvādin; व्यावहारिक + सत्त्वस्य (vyāvahārika + sattvasya) - of empirical existence; तेन + अपि (tēna + api) - by the latter too; अङ्गीकारात् (aṅgīkārāt) - because of acceptance;]

Nor is the Māyāvādin distinct from the Śūnyavādin, since the latter too accepts empirical existence.

‘सत्यं तु द्विविधं प्रोक्तं सांवृतं पारमार्थिकम् । सांवृतं व्यावहार्यं स्यान्निवृत्तौ पारमार्थिकम् ॥ विचार्यमाणे नो सत्त्वं सत्त्वं चापि प्रतीयते । यस्य तत्सांवृतं ज्ञेयं व्यवहारपदञ्च यत् ॥’

‘satyaṁ tu dvividhaṁ prōktaṁ sāṁvr̥taṁ pāramārthikam । sāṁvr̥taṁ vyāvahāryaṁ syānnivr̥ttau pāramārthikam ॥ vicāryamāṇē nō sattvaṁ sattvaṁ cāpi pratīyatē । yasya tatsāṁvr̥taṁ jñēyaṁ vyavahārapadañca yat ॥’

[सत्यं (satyaṁ) - truth; तु (tu) - however; द्विविधं (dvividhaṁ) - of two kinds; प्रोक्तं (prōktaṁ) - is said; सांवृतं (sāṁvr̥taṁ) - conventional; पारमार्थिकम् (pāramārthikam) - ultimate; सांवृतं (sāṁvr̥taṁ) - the conventional; व्यावहार्यं (vyāvahāryaṁ) - fit for practical dealings; स्यात् (syāt) - would be; निवृत्तौ (nivr̥ttau) - upon cessation; पारमार्थिकम् (pāramārthikam) - ultimate; विचार्यमाणे (vicāryamāṇē) - when it is examined; न + उ (na + u) - certainly not; सत्त्वं (sattvaṁ) - existence; सत्त्वं (sattvaṁ) - existence; च + अपि (ca + api) - yet nevertheless; प्रतीयते (pratīyatē) - is apprehended; यस्य (yasya) - of which; तत् (tat) - that; सांवृतं (sāṁvr̥taṁ) - conventional; ज्ञेयं (jñēyaṁ) - is to be known; व्यवहार + पदम् (vyavahāra + padam) - basis of practical dealings; च (ca) - and; यत् (yat) - which;]

“Truth, however, is said to be of two kinds: conventional and ultimate. The conventional would be fit for practical dealings; upon cessation, truth would be ultimate. That of which there is no existence when it is examined, though existence is nevertheless apprehended, and which is a basis for practical dealings, is to be known as conventional.”

इत्यादिना ।

ityādinā ।

[इति + आदिना (iti + ādinā) - by this and similar statements;]

By this and similar statements.

न च निर्विशेषब्रह्मवादिनः शून्यात् कश्चित् विशेषस्तस्य ।

na ca nirviśēṣabrahmavādinaḥ śūnyāt kaścit viśēṣastasya ।

[न (na) - not; च (ca) - and; निर्विशेष (nirviśēṣa) - devoid of distinctions; ब्रह्म (brahma) - Brahman; वादिनः (vādinaḥ) - for the proponent; शून्यात् (śūnyāt) - from the void; कश्चित् (kaścit) - any; विशेषः (viśēṣaḥ) - distinction; तस्य (tasya) - of it;]

And for the proponent of Brahman devoid of distinctions, there is no distinction whatsoever between it and the void.

‘निर्विशेषं स्वयं भातं निर्लेपमजरामरम् । शून्यं तत्त्वम् अविज्ञेयं मनोवाचामगोचरम् ॥ जाड्यसंवृतिदुःखान्तपूर्वदोषविरोधि यत् । नित्यभावनया भातं तद्भावं योगिनं नयेत् ॥ भावार्थप्रतियोगित्वं भावत्वं वा न तत्त्वतः । विश्वाकारं च संवृत्त्या यस्य तत्पदमक्षयम् ॥’

‘nirviśēṣaṁ svayaṁ bhātaṁ nirlēpamajarāmaram । śūnyaṁ tattvam avijñēyaṁ manōvācāmagōcaram ॥ jāḍyasaṁvr̥tiduḥkhāntapūrvadōṣavirōdhi yat । nityabhāvanayā bhātaṁ tadbhāvaṁ yōginaṁ nayēt ॥ bhāvārthapratiyōgitvaṁ bhāvatvaṁ vā na tattvataḥ । viśvākāraṁ ca saṁvr̥ttyā yasya tatpadamakṣayam ॥’

[निर्विशेषम् (nirviśēṣam) - devoid of distinctions; स्वयम् (svayam) - by itself; भातम् (bhātam) - manifest; निर्लेपम् (nirlēpam) - stainless; अजर + अमरम् (ajara + amaram) - undecaying and immortal; शून्यम् (śūnyam) - void; तत्त्वम् (tattvam) - reality; अविज्ञेयम् (avijñēyam) - unknowable; मनस् + वाचाम् (manas + vācām) - of mind and speech; अगोचरम् (agōcaram) - inaccessible; जाड्य + संवृति + दुःख + अन्त + पूर्व + दोष (jāḍya + saṁvr̥ti + duḥkha + anta + pūrva + dōṣa) - defects headed by insentience, concealment, suffering, and perishability; विरोधि (virōdhi) - opposed to; यत् (yat) - which; नित्य + भावनया (nitya + bhāvanayā) - through constant contemplation; भातम् (bhātam) - manifested; तद् + भावम् (tad + bhāvam) - to its state; योगिनम् (yōginam) - the yogin; नयेत् (nayēt) - may lead; भावार्थ + प्रतियोगित्वम् (bhāvārtha + pratiyōgitvam) - counterpositive status relative to a positive entity; भावत्वम् (bhāvatvam) - positive entityhood; वा (vā) - or; न (na) - not; तत्त्वतः (tattvataḥ) - in reality; विश्व + आकारम् (viśva + ākāram) - having the form of the universe; च (ca) - and; संवृत्त्या (saṁvr̥ttyā) - through phenomenal manifestation; यस्य (yasya) - of which; तत् (tat) - that; पदम् (padam) - state; अक्षयम् (akṣayam) - imperishable;]

The distinctionless, self-manifest, stainless, undecaying and immortal, void, unknowable reality inaccessible to mind and speech—which is opposed to defects headed by insentience, concealment, suffering, and perishability, and is manifested through constant contemplation—may lead the yogin to its state. Its imperishable state is in reality neither counterpositive status relative to a positive entity nor positive entityhood, and through phenomenal manifestation it has the form of the universe.

इत्यादि तद्वचः ।

ityādi tadvacaḥ ।

[इति + आदि (iti + ādi) - such statements and the like; तत्-वचः (tat-vacaḥ) - their words;]

Such are their words, and so forth.

‘अनृतजडविरोधिरूपमन्तत्रयमलबन्धनदुःखताविरुद्धम्’

‘anr̥tajaḍavirōdhirūpamantatrayamalabandhanaduḥkhatāviruddham’

[अनृत (anr̥ta) - unreality; जड (jaḍa) - insentience; विरोधि (virōdhi) - opposed to; रूपम् (rūpam) - of a nature; अन्त + त्रय (anta + traya) - threefold limitation; मल (mala) - impurity; बन्धन (bandhana) - bondage; दुःखता (duḥkhatā) - the condition of suffering; विरुद्धम् (viruddham) - contrary to;]

Of a nature opposed to unreality and insentience, and contrary to threefold limitation, impurity, bondage, and the condition of suffering.

इति च मायावादी

iti ca māyāvādī

[इति (iti) - thus; च (ca) - and; मायावादी (māyāvādī) - the proponent of Māyāvāda;]

And thus says the proponent of Māyāvāda.

‘नास्य सत्त्वमसत्त्वं वा न दोषो गुण एव वा । हेयोपादेयरहितं तच्छून्यं पदमक्षयम् ॥’

‘nāsya sattvamasattvaṁ vā na dōṣō guṇa ēva vā । hēyōpādēyarahitaṁ tacchūnyaṁ padamakṣayam ॥’

[न + अस्य (na + asya) - it has neither; सत्त्वम् (sattvam) - existence; असत्त्वम् (asattvam) - nonexistence; वा (vā) - or; न (na) - nor; दोषः (dōṣaḥ) - defect; गुणः (guṇaḥ) - quality; एव (ēva) - indeed; वा (vā) - or; हेय + उपादेय + रहितम् (hēya + upādēya + rahitam) - devoid of what is to be rejected or accepted; तत् (tat) - that; शून्यम् (śūnyam) - empty; पदम् (padam) - state; अक्षयम् (akṣayam) - imperishable;]

It has neither existence nor nonexistence, neither defect nor indeed quality. That imperishable state, devoid of what is to be rejected or accepted, is empty.

इति च शून्यवादी ।

iti ca śūnyavādī ।

[इति (iti) - thus; च (ca) - and; शून्यवादी (śūnyavādī) - the proponent of emptiness;]

And thus says the proponent of emptiness.

सत्त्वादयो धर्माः परमार्थतो मायावादिनाऽपि नाङ्गीक्रियन्ते । सर्वविशेषविनिर्मुक्तत्वाङ्गीकारात् ।

sattvādayō dharmāḥ paramārthatō māyāvādinā’pi nāṅgīkriyantē । sarvaviśēṣavinirmuktatvāṅgīkārāt ।

[सत्त्व + आदयः (sattva + ādayaḥ) - existence and the like; धर्माः (dharmāḥ) - attributes; परमार्थतः (paramārthataḥ) - as ultimately real; मायावादिना + अपि (māyāvādinā + api) - even by the Māyāvādin; न (na) - not; अङ्गीक्रियन्ते (aṅgīkriyantē) - are accepted; सर्व (sarva) - every; विशेष (viśēṣa) - distinguishing characteristic; विनिर्मुक्तत्व (vinirmuktatva) - the state of being devoid; अङ्गीकारात् (aṅgīkārāt) - because of accepting;]

Even the Māyāvādin does not accept attributes such as existence as ultimately real, because he accepts the state of being devoid of every distinguishing characteristic.

‘अवाच्यं सर्वशब्दैस्तल्लक्ष्यते चाखिलैः पदैः । अज्ञेयं ज्ञानलक्ष्यं च तच्छून्यं पदमक्षयम् ॥’

‘avācyaṁ sarvaśabdaistallakṣyatē cākhilaiḥ padaiḥ । ajñēyaṁ jñānalakṣyaṁ ca tacchūnyaṁ padamakṣayam ॥’

[अवाच्यम् (avācyam) - not denotable; सर्व-शब्दैः (sarva-śabdaiḥ) - by any words; तत् (tat) - that; लक्ष्यते (lakṣyatē) - is indicated; च (ca) - yet; अखिलैः (akhilaiḥ) - by all; पदैः (padaiḥ) - expressions; अज्ञेयम् (ajñēyam) - unknowable; ज्ञान-लक्ष्यम् (jñāna-lakṣyam) - the object of knowledge; च (ca) - yet; तत् (tat) - that; शून्यम् (śūnyam) - void; पदम् (padam) - state; अक्षयम् (akṣayam) - imperishable;]

That is not denotable by any word, yet is indicated by every expression; it is unknowable, yet the object of knowledge—that void, imperishable state.

इति च शून्यवादी ।

iti ca śūnyavādī ।

[इति (iti) - thus; च (ca) - also; शून्य + वादी (śūnya + vādī) - proponent of emptiness;]

Thus also says the proponent of emptiness.

न चाखण्डत्वेन कश्चिद्विशेषः ।

na cākhaṇḍatvēna kaścidviśēṣaḥ ।

[न (na) - not; च + अखण्डत्वेन (ca + akhaṇḍatvēna) - and by virtue of indivisibility; कश्चित् (kaścit) - any; विशेषः (viśēṣaḥ) - differentiating feature;]

And there is no differentiating feature by virtue of indivisibility.

‘यदखण्डपदं लक्ष्यं सर्वैरपि विशेषणैः । सर्वैर्विशेषणैर्मुक्तं तच्छून्यं पदमक्षयम् ॥’

‘yadakhaṇḍapadaṁ lakṣyaṁ sarvairapi viśēṣaṇaiḥ । sarvairviśēṣaṇairmuktaṁ tacchūnyaṁ padamakṣayam ॥’

[यत् (yat) - which; अखण्ड-पदम् (akhaṇḍa-padam) - indivisible state; लक्ष्यम् (lakṣyam) - is indicated; सर्वैः (sarvaiḥ) - by all; अपि (api) - without exception; विशेषणैः (viśēṣaṇaiḥ) - qualifiers; सर्वैः (sarvaiḥ) - from all; विशेषणैः (viśēṣaṇaiḥ) - qualifiers; मुक्तम् (muktam) - free; तत् (tat) - that; शून्यम् (śūnyam) - void; पदम् (padam) - state; अक्षयम् (akṣayam) - is imperishable;]

“That indivisible state which is indicated by all qualifiers without exception, being free from all qualifiers, is the void state that is imperishable.”

इति च शून्यवादी ।

iti ca śūnyavādī ।

[इति (iti) - thus; च (ca) - and; शून्यवादी (śūnyavādī) - the proponent of emptiness;]

Thus also says the proponent of emptiness.

एवमेव मायावादिराद्धान्तः । न च मायावादिनो भावत्वं नाम धर्मः । न च शून्यवादिनः शून्यत्वं नाम धर्मः ।

ēvamēva māyāvādirāddhāntaḥ । na ca māyāvādinō bhāvatvaṁ nāma dharmaḥ । na ca śūnyavādinaḥ śūnyatvaṁ nāma dharmaḥ ।

[एवम् + एव (ēvam + ēva) - precisely likewise; मायावादि-राद्धान्तः (māyāvādi-rāddhāntaḥ) - the established position of the Māyāvādin; न (na) - not; च (ca) - and; मायावादिनः (māyāvādinaḥ) - of the Māyāvādin; भावत्वम् (bhāvatvam) - existence; नाम (nāma) - called; धर्मः (dharmaḥ) - a property; न (na) - not; च (ca) - and; शून्यवादिनः (śūnyavādinaḥ) - of the Śūnyavādin; शून्यत्वम् (śūnyatvam) - emptiness; नाम (nāma) - called; धर्मः (dharmaḥ) - a property;]

Precisely likewise is the established position of the Māyāvādin. Nor does the Māyāvādin have a property called existence, nor does the Śūnyavādin have a property called emptiness.

‘मय्यनन्तगुणेनन्ते गुणतोनन्तविग्रहे । यदासीत् तत एवाद्यः स्वयम्भूः समभूदजः ॥’ (भाग.६.४.४८)

‘mayyanantaguṇēnantē guṇatōnantavigrahē । yadāsīt tata ēvādyaḥ svayambhūḥ samabhūdajaḥ ॥’ (bhāga.6.4.48)

[मयि (mayi) - in me; अनन्तगुणे (anantaguṇē) - possessed of infinite attributes; अनन्ते (anantē) - infinite; गुणतः (guṇataḥ) - in respect of qualities; अनन्तविग्रहे (anantavigrahē) - possessing an infinite form; यत् (yat) - that which; आसीत् (āsīt) - existed; ततः (tataḥ) - from that; एव (ēva) - alone; आद्यः (ādyaḥ) - the primal one; स्वयम्भूः (svayambhūḥ) - self-born; समभूत् (samabhūt) - arose; अजः (ajaḥ) - unborn;]

From that which existed in me—possessed of infinite attributes, infinite in respect of qualities, and possessing an infinite form—the primal, self-born, unborn one arose.

‘उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः’ (भ.गी.२४.१७)

‘uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ । yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ’ (bha.gī.24.17)

[उत्तमः (uttamaḥ) - supreme; पुरुषः + तु (puruṣaḥ + tu) - but the Person; अन्यः (anyaḥ) - is other; परमात्मा + इति (paramātmā + iti) - as the Supreme Self; उदाहृतः (udāhr̥taḥ) - is designated; यः (yaḥ) - who; लोकत्रयम् (lōkatrayam) - the three worlds; आविश्य (āviśya) - having entered; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - immutable; ईश्वरः (īśvaraḥ) - the Lord;]

The Supreme Person, however, is other, designated as the Supreme Self—the immutable Lord who, having entered the three worlds, sustains them.

इति भगवद्राद्धान्तः ।

iti bhagavadrāddhāntaḥ ।

[इति (iti) - thus; भगवत् (bhagavat) - of the Lord; राद्धान्तः (rāddhāntaḥ) - established conclusion;]

Thus is the Lord’s established conclusion.

‘पराऽस्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च’ (श्वेत.उ.६.८)

‘parā’sya śaktirvividhaiva śrūyatē svābhāvikī jñānabalakriyā ca’ (śvēta.u.6.8)

[परा (parā) - supreme; अस्य (asya) - His; शक्तिः (śaktiḥ) - power; विविधा + एव (vividhā + ēva) - indeed manifold; श्रूयते (śrūyatē) - is heard to be; स्वाभाविकी (svābhāvikī) - intrinsic; ज्ञान + बल + क्रिया (jñāna + bala + kriyā) - knowledge, strength, and action; च (ca) - and;]

His supreme power is indeed heard to be manifold, and His knowledge, strength, and action are intrinsic.

इत्यादि श्रुतिः ।

ityādi śrutiḥ ।

[इति (iti) - thus; आदि (ādi) - and similar passages; श्रुतिः (śrutiḥ) - the Śruti text;]

Thus reads this and similar Śruti passages.

प्रकृष्टप्रकाशश्चन्द्रः इत्यादिषु प्रकृष्टत्वादिविशेषणानि सन्त्येवेति न तत्साम्यम् । अनित्यदेशकालसम्बन्धित्वस्य सत्त्वात्, न

prakr̥ṣṭaprakāśaścandraḥ ityādiṣu prakr̥ṣṭatvādiviśēṣaṇāni santyēvēti na tatsāmyam । anityadēśakālasambandhitvasya sattvāt, na

[प्रकृष्ट-प्रकाशः (prakr̥ṣṭa-prakāśaḥ) - possessing intense luminosity; चन्द्रः (candraḥ) - the moon; इति-आदिषु (iti-ādiṣu) - in statements such as this; प्रकृष्टत्व-आदि-विशेषणानि (prakr̥ṣṭatva-ādi-viśēṣaṇāni) - qualifications such as intensity; सन्ति (santi) - exist; एव (ēva) - indeed; इति (iti) - since; न (na) - not; तत्-साम्यम् (tat-sāmyam) - similarity to that; अनित्य-देश-काल-सम्बन्धित्वस्य (anitya-dēśa-kāla-sambandhitvasya) - of non-permanent relatedness to place and time; सत्त्वात् (sattvāt) - because of the existence; न (na) - not;]

Since qualifications such as intensity do indeed exist in statements such as “The moon possesses intense luminosity,” there is no similarity to that. Because non-permanent relatedness to place and time exists, not…

‘सोऽयं देवदत्तः’

‘sō’yaṁ dēvadattaḥ’

[सः (saḥ) - that person; अयम् (ayam) - this person; देवदत्तः (dēvadattaḥ) - Devadatta;]

This is that Devadatta.

इत्याद्युपमा च । देवदत्तादिस्वरूपमात्रस्य सिद्धत्वान्न स्वरूपमात्रे प्रश्नः । नक्षत्राऽदिव्यतिरेकमात्रस्यापि सिद्धत्वान्न व्यतिरेकमात्रे । अन्यथा प्रश्नस्यैवासम्भवात् । अतः

ityādyupamā ca । dēvadattādisvarūpamātrasya siddhatvānna svarūpamātrē praśnaḥ । nakṣatrā’divyatirēkamātrasyāpi siddhatvānna vyatirēkamātrē । anyathā praśnasyaivāsambhavāt । ataḥ

[इति + आदि + उपमा (iti + ādi + upamā) - an analogy and the like stated in this way; च (ca) - also; देवदत्त + आदि (dēvadatta + ādi) - Devadatta and the like; स्वरूप + मात्रस्य (svarūpa + mātrasya) - of the mere identity; सिद्धत्वात् (siddhatvāt) - because it is established; न (na) - not; स्वरूप + मात्रे (svarūpa + mātrē) - concerning mere identity; प्रश्नः (praśnaḥ) - the question; नक्षत्र + आदि (nakṣatra + ādi) - stars and the like; व्यतिरेक + मात्रस्य (vyatirēka + mātrasya) - of mere difference from; अपि (api) - also; सिद्धत्वात् (siddhatvāt) - because it is established; न (na) - not; व्यतिरेक + मात्रे (vyatirēka + mātrē) - concerning mere difference; अन्यथा (anyathā) - otherwise; प्रश्नस्य + एव (praśnasya + ēva) - of the very question; असम्भवात् (asambhavāt) - because of the impossibility; अतः (ataḥ) - therefore;]

There is also an analogy and the like stated in this way. Since the mere identity of Devadatta and the like is established, the question does not concern mere identity. Since mere difference from stars and the like is also established, it does not concern mere difference. Otherwise, the very question would be impossible. Therefore…

‘कैर्विशेषणैर्विशिष्टः?’

‘kairviśēṣaṇairviśiṣṭaḥ?’

[कैः (kaiḥ) - by which; विशेषणैः (viśēṣaṇaiḥ) - qualifying attributes; विशिष्टः (viśiṣṭaḥ) - qualified;]

“Qualified by which attributes?”

इति प्रश्ने

iti praśnē

[इति (iti) - thus; प्रश्ने (praśnē) - when the question is posed;]

When the question is posed thus, …

‘प्रकृष्टप्रकाशतद्देशकालादिविशिष्ट’

‘prakr̥ṣṭaprakāśataddēśakālādiviśiṣṭa’

[प्रकृष्ट (prakr̥ṣṭa) - intense; प्रकाश (prakāśa) - illumination; तत् (tat) - that; देश (dēśa) - place; काल (kāla) - time; आदि (ādi) - and so forth; विशिष्ट (viśiṣṭa) - qualified by;]

“Qualified by intense illumination, that place, time, and so forth”

एव वाक्यार्थः । अङ्गीक्रियमाणत्वाद्विशिष्टादेः, अनिर्वचनीयाभावाच्च सत्यत्वञ्च सिद्धम् ।

ēva vākyārthaḥ । aṅgīkriyamāṇatvādviśiṣṭādēḥ, anirvacanīyābhāvācca satyatvañca siddham ।

[एव (ēva) - alone; वाक्यार्थः (vākyārthaḥ) - meaning of the sentence; अङ्गीक्रियमाणत्वात् (aṅgīkriyamāṇatvāt) - because of being accepted; विशिष्ट + आदेः (viśiṣṭa + ādēḥ) - of the qualified entity and the rest; अनिर्वचनीय + अभावात् (anirvacanīya + abhāvāt) - because of the absence of the indeterminable; च (ca) - and; सत्यत्वम् (satyatvam) - reality; च (ca) - also; सिद्धम् (siddham) - is established;]

… alone is the meaning of the sentence. Since the qualified entity and the rest are accepted, and since the indeterminable is absent, reality too is established.

दृष्टस्य वस्तुनो बलवद्दृष्टिं विना नान्यद्बाधकमिति दुर्घटत्वे सुघटत्वे वा नानिर्वचनीयसिद्धिः । सर्ववैलक्षण्याङ्गीकारात् दुर्घटमपि ब्रह्म प्रमाणादङ्गीक्रियत एव । जगतो भिन्नमभिन्नम्, भिन्नाभिन्नं वा इत्यादिविकल्पस्तत्रापि युज्यते । भिन्नं चेद्भेदादिविशिष्टाच्छुद्धं भिन्नमभिन्नं वा इत्याद्यनवस्था । अभिन्नं चेन्मिथ्यारूपेण जगता ब्रह्मापि मिथ्यैव स्यात् । भिन्नाभिन्नं चेद्दोषद्वयमपि । उभयविलक्षणं चेदनिर्वचनीयत्वं ब्रह्मण एवापतितम् । यद्येवमपि नानिर्वचनीयत्वं ब्रह्मणस्तर्हि जगतोऽपि न स्यात् ।

dr̥ṣṭasya vastunō balavaddr̥ṣṭiṁ vinā nānyadbādhakamiti durghaṭatvē sughaṭatvē vā nānirvacanīyasiddhiḥ । sarvavailakṣaṇyāṅgīkārāt durghaṭamapi brahma pramāṇādaṅgīkriyata ēva । jagatō bhinnamabhinnam, bhinnābhinnaṁ vā ityādivikalpastatrāpi yujyatē । bhinnaṁ cēdbhēdādiviśiṣṭācchuddhaṁ bhinnamabhinnaṁ vā ityādyanavasthā । abhinnaṁ cēnmithyārūpēṇa jagatā brahmāpi mithyaiva syāt । bhinnābhinnaṁ cēddōṣadvayamapi । ubhayavilakṣaṇaṁ cēdanirvacanīyatvaṁ brahmaṇa ēvāpatitam । yadyēvamapi nānirvacanīyatvaṁ brahmaṇastarhi jagatō’pi na syāt ।

[दृष्टस्य (dr̥ṣṭasya) - that has been cognized; वस्तुनः (vastunaḥ) - of an object; बलवत्-दृष्टिम् (balavat-dr̥ṣṭim) - a stronger cognition; विना (vinā) - apart from; न (na) - not; अन्यत् (anyat) - anything else; बाधकम् (bādhakam) - a sublator; इति (iti) - thus; दुर्घटत्वे (durghaṭatvē) - in the case of incoherence; सुघटत्वे (sughaṭatvē) - in the case of coherence; वा (vā) - or; न (na) - not; अनिर्वचनीय-सिद्धिः (anirvacanīya-siddhiḥ) - establishment of indeterminability; सर्व-वैलक्षण्य-अङ्गीकारात् (sarva-vailakṣaṇya-aṅgīkārāt) - because absolute distinctness is admitted; दुर्घटम् (durghaṭam) - incoherent; अपि (api) - even; ब्रह्म (brahma) - Brahman; प्रमाणात् (pramāṇāt) - on the basis of a valid means of knowledge; अङ्गीक्रियते (aṅgīkriyatē) - is accepted; एव (ēva) - indeed; जगतः (jagataḥ) - from the world; भिन्नम् (bhinnam) - different; अभिन्नम् (abhinnam) - non-different; भिन्न-अभिन्नम् (bhinna-abhinnam) - both different and non-different; वा (vā) - or; इति-आदि-विकल्पः (iti-ādi-vikalpaḥ) - the alternatives beginning thus; तत्र (tatra) - in that case; अपि (api) - also; युज्यते (yujyatē) - applies; भिन्नम् (bhinnam) - different; चेत् (cēt) - if; भेद-आदि-विशिष्टात् (bhēda-ādi-viśiṣṭāt) - from Brahman qualified by difference and so on; शुद्धम् (śuddham) - pure Brahman; भिन्नम् (bhinnam) - different; अभिन्नम् (abhinnam) - non-different; वा (vā) - or; इति-आदि (iti-ādi) - and so on; अनवस्था (anavasthā) - an infinite regress; अभिन्नम् (abhinnam) - non-different; चेत् (cēt) - if; मिथ्या-रूपेण (mithyā-rūpēṇa) - having a false nature; जगता (jagatā) - from the world; ब्रह्म (brahma) - Brahman; अपि (api) - too; मिथ्या (mithyā) - false; एव (ēva) - itself; स्यात् (syāt) - would be; भिन्न-अभिन्नम् (bhinna-abhinnam) - both different and non-different; चेत् (cēt) - if; दोष-द्वयम् (dōṣa-dvayam) - both defects; अपि (api) - also; उभय-विलक्षणम् (ubhaya-vilakṣaṇam) - distinct from both; चेत् (cēt) - if; अनिर्वचनीयत्वम् (anirvacanīyatvam) - indeterminability; ब्रह्मणः (brahmaṇaḥ) - of Brahman; एव (ēva) - itself; आपतितम् (āpatitam) - has resulted; यदि (yadi) - if; एवम् (ēvam) - thus; अपि (api) - even; न (na) - not; अनिर्वचनीयत्वम् (anirvacanīyatvam) - indeterminability; ब्रह्मणः (brahmaṇaḥ) - of Brahman; तर्हि (tarhi) - then; जगतः (jagataḥ) - of the world; अपि (api) - either; न (na) - not; स्यात् (syāt) - would be;]

For an object that has been cognized, nothing other than a stronger cognition is a sublator; thus, whether there is incoherence or coherence, indeterminability is not established. Because absolute distinctness is admitted, even an incoherent Brahman is indeed accepted on the basis of a valid means of knowledge. The alternatives as to whether Brahman is different from the world, non-different from it, or both different and non-different apply in that case as well. If it is different, there is an infinite regress as to whether pure Brahman is different from or non-different from Brahman qualified by difference and so on. If it is non-different from the world, which has a false nature, Brahman too would itself be false. If it is both different and non-different, both defects follow. If it is distinct from both, indeterminability has resulted for Brahman itself. If, even so, Brahman’s indeterminability does not follow, then it would not follow for the world either.

‘विश्वं सत्यम्’

‘viśvaṁ satyam’

[विश्वम् (viśvam) - the universe; सत्यम् (satyam) - is real;]

“The universe is real”

इत्यादिवचनमत्राप्युक्तम् ।

ityādivacanamatrāpyuktam ।

[इति-आदि-वचनम् (iti-ādi-vacanam) - a statement beginning thus; अत्र अपि (atra api) - here too; उक्तम् (uktam) - has been cited;]

A statement beginning thus has been cited here too.

‘न सत्तन्नासदुच्यते’,

‘na sattannāsaducyatē’,

[न (na) - neither; सत् (sat) - being; तत् (tat) - that; न (na) - nor; असत् (asat) - non-being; उच्यते (ucyatē) - is said to be;]

“That is said to be neither being nor non-being.”

‘असद्वा इदमग्र आसीत्’,

‘asadvā idamagra āsīt’,

[असत् + वै (asat + vai) - non-being indeed; इदम् (idam) - this; अग्र (agra) - in the beginning; आसीत् (āsīt) - was;]

This was indeed non-being in the beginning.

‘नासदासीन्नो सदासीत् तदानीम्’

‘nāsadāsīnnō sadāsīt tadānīm’

[न (na) - not; असत् (asat) - non-being; आसीत् (āsīt) - existed; न + उ (na + u) - nor indeed; सत् (sat) - being; आसीत् (āsīt) - existed; तदानीम् (tadānīm) - at that time;]

At that time, neither non-being nor being existed.

इत्यादि ब्रह्मणोऽपि मिथ्यात्वे प्रमाणमस्ति ।

ityādi brahmaṇō’pi mithyātvē pramāṇamasti ।

[इति + आदि (iti + ādi) - statements such as this; ब्रह्मणः (brahmaṇaḥ) - of Brahman; अपि (api) - even; मिथ्यात्वे (mithyātvē) - for unreality; प्रमाणम् (pramāṇam) - evidence; अस्ति (asti) - exists;]

Statements such as this are evidence for the unreality even of Brahman.

न हि दृष्टेर्बलवत् किञ्चित्प्रमाणम् । न हि युक्तिपराजितोऽपि क्षुधितो नान्नमत्ति । बलवद्दृष्ट्यबाधे । न चान्नत्वे दुर्घटे तस्यानन्नत्वं भवति । दृष्ट्यबाधितदृष्टस्य । न चान्नानन्नवैलक्षण्यमनुभूयते । न च तथा व्यवहारः । न च तत्र किञ्चिन्मानम् । अतो विशिष्टादिनिराकरणयुक्तीनामपि विशिष्टाद्यपेक्षत्वात् जात्युत्तरमिति न युक्तिबाधाऽपि । अतो निखिलगुणगणाढ्यमेव ब्रह्म श्रुत्यभिप्रेतम् ।

na hi dr̥ṣṭērbalavat kiñcitpramāṇam । na hi yuktiparājitō’pi kṣudhitō nānnamatti । balavaddr̥ṣṭyabādhē । na cānnatvē durghaṭē tasyānannatvaṁ bhavati । dr̥ṣṭyabādhitadr̥ṣṭasya । na cānnānannavailakṣaṇyamanubhūyatē । na ca tathā vyavahāraḥ । na ca tatra kiñcinmānam । atō viśiṣṭādinirākaraṇayuktīnāmapi viśiṣṭādyapēkṣatvāt jātyuttaramiti na yuktibādhā’pi । atō nikhilaguṇagaṇāḍhyamēva brahma śrutyabhiprētam ।

[न (na) - no; हि (hi) - indeed; दृष्टेः (dr̥ṣṭēḥ) - than perception; बलवत् (balavat) - stronger; किञ्चित् + प्रमाणम् (kiñcit + pramāṇam) - any means of knowledge; न (na) - not; हि (hi) - indeed; युक्ति + पराजितः (yukti + parājitaḥ) - defeated by reasoning; अपि (api) - even; क्षुधितः (kṣudhitaḥ) - when hungry; न + अन्नम् (na + annam) - not any food; अत्ति (atti) - eats; बलवत् + दृष्टि + अबाधे (balavat + dr̥ṣṭi + abādhē) - when powerful perception remains unsublated; न (na) - not; च + अन्नत्वे (ca + annatvē) - and when its being food; दुर्घटे (durghaṭē) - is untenable; तस्य (tasya) - of it; अनन्नत्वम् (anannatvam) - being non-food; भवति (bhavati) - arises; दृष्टि + अबाधित + दृष्टस्य (dr̥ṣṭi + abādhita + dr̥ṣṭasya) - of what is seen through unsublated perception; न (na) - not; च + अन्न + अनन्न + वैलक्षण्यम् (ca + anna + ananna + vailakṣaṇyam) - and distinction between food and non-food; अनुभूयते (anubhūyatē) - is experienced; न (na) - not; च (ca) - and; तथा (tathā) - in that manner; व्यवहारः (vyavahāraḥ) - practical conduct; न (na) - not; च (ca) - and; तत्र (tatra) - for that; किञ्चित् + मानम् (kiñcit + mānam) - any means of knowledge; अतः (ataḥ) - thus; विशिष्ट + आदि + निराकरण + युक्तीनाम् (viśiṣṭa + ādi + nirākaraṇa + yuktīnām) - of reasonings negating the qualified and the like; अपि (api) - even; विशिष्ट + आदि + अपेक्षत्वात् (viśiṣṭa + ādi + apēkṣatvāt) - because they depend on the qualified and the like; जाति + उत्तरम् (jāti + uttaram) - a jāti-rejoinder; इति (iti) - as such; न (na) - no; युक्ति + बाधा (yukti + bādhā) - sublation by reasoning; अपि (api) - either; अतः (ataḥ) - therefore; निखिल + गुण + गण + आढ्यम् (nikhila + guṇa + gaṇa + āḍhyam) - replete with the entire host of attributes; एव (ēva) - precisely; ब्रह्म (brahma) - Brahman; श्रुति + अभिप्रेतम् (śruti + abhiprētam) - intended by Śruti;]

Indeed, there is no means of knowledge stronger than perception. Even one defeated by reasoning does not fail to eat food when hungry, when powerful perception remains unsublated. Nor does what is seen through unsublated perception become non-food when its being food is untenable. Nor is a distinction between food and non-food experienced. Nor does practical conduct proceed in that manner. Nor is there any means of knowledge for it. Thus, because even the reasonings that negate the qualified and the like depend on the qualified and the like, they amount to a jāti-rejoinder; there is no sublation by reasoning either. Therefore, it is precisely Brahman replete with the entire host of attributes that is intended by Śruti.

अनिर्वचनीयासिद्धेरेवानुमानस्याप्यसिद्धिः । वाचारम्भणं विविधप्रकारः । नाम धेयम् नित्यं धार्यं नाम मृत्तिकेत्यादि वैदिकमेव इत्येतद् वचनं सत्यमिति श्रुत्यर्थः। अनित्यत्वात् साङ्केतिकं नामाप्रधानं नित्यत्वात् मृत्तिकादिनामैव प्रधानम् । प्रधानज्ञानादप्रधानं ज्ञातार्थमिव भवति । एवं प्रधानस्य परमात्मनो ज्ञानादप्रधानं ज्ञातमिव भवति । प्राधान्यज्ञापनार्थमेव सृष्ट्यादिकथनम् ।

anirvacanīyāsiddhērēvānumānasyāpyasiddhiḥ । vācārambhaṇaṁ vividhaprakāraḥ । nāma dhēyam nityaṁ dhāryaṁ nāma mr̥ttikētyādi vaidikamēva ityētad vacanaṁ satyamiti śrutyarthaḥ। anityatvāt sāṅkētikaṁ nāmāpradhānaṁ nityatvāt mr̥ttikādināmaiva pradhānam । pradhānajñānādapradhānaṁ jñātārthamiva bhavati । ēvaṁ pradhānasya paramātmanō jñānādapradhānaṁ jñātamiva bhavati । prādhānyajñāpanārthamēva sr̥ṣṭyādikathanam ।

[अनिर्वचनीय (anirvacanīya) - the indefinable entity; असिद्धेः (asiddhēḥ) - because of nonestablishment; एव (ēva) - precisely; अनुमानस्य (anumānasya) - of the inference; अपि (api) - too; असिद्धिः (asiddhiḥ) - nonestablishment; वाचा (vācā) - through speech; आरम्भणम् (ārambhaṇam) - origination; विविध (vividha) - various; प्रकारः (prakāraḥ) - kinds; नाम (nāma) - a name; धेयम् (dhēyam) - is to be assigned; नित्यम् (nityam) - eternally; धार्यम् (dhāryam) - to be borne; नाम (nāma) - a name; मृत्तिका + इति (mr̥ttikā + iti) - the word clay; आदि (ādi) - and the like; वैदिकम् (vaidikam) - Vedic; एव (ēva) - exclusively; इति (iti) - thus; एतत् (ētat) - this; वचनम् (vacanam) - statement; सत्यम् (satyam) - true; इति (iti) - thus; श्रुति + अर्थः (śruti + arthaḥ) - the meaning of the śruti; अनित्यत्वात् (anityatvāt) - because of impermanence; साङ्केतिकम् (sāṅkētikam) - conventional; नाम (nāma) - name; अप्रधानम् (apradhānam) - subordinate; नित्यत्वात् (nityatvāt) - because of permanence; मृत्तिका + आदि + नाम (mr̥ttikā + ādi + nāma) - a name such as clay; एव (ēva) - alone; प्रधानम् (pradhānam) - principal; प्रधान + ज्ञानात् (pradhāna + jñānāt) - from knowledge of the principal; अप्रधानम् (apradhānam) - the subordinate; ज्ञात + अर्थम् (jñāta + artham) - with its meaning known; इव (iva) - as though; भवति (bhavati) - becomes; एवम् (ēvam) - in the same way; प्रधानस्य (pradhānasya) - of the principal; परमात्मनः (paramātmanaḥ) - Supreme Self; ज्ञानात् (jñānāt) - from knowledge; अप्रधानम् (apradhānam) - the subordinate; ज्ञातम् (jñātam) - known; इव (iva) - as though; भवति (bhavati) - becomes; प्राधान्य + ज्ञापन + अर्थम् (prādhānya + jñāpana + artham) - for making principal status known; एव (ēva) - solely; सृष्टि + आदि + कथनम् (sr̥ṣṭi + ādi + kathanam) - the account of creation and the like;]

Precisely because the indefinable entity is not established, the inference too is unestablished. The meaning of the śruti is that this statement is true: “Origination through speech is of various kinds. A name is to be assigned—a name to be borne eternally. The word ‘clay’ and the like are exclusively Vedic.” Because it is impermanent, a conventional name is subordinate; because it is permanent, a name such as “clay” alone is principal. From knowledge of the principal, the subordinate becomes as though its meaning were known. In the same way, from knowledge of the principal, the Supreme Self, the subordinate becomes as though known. The account of creation and the like is solely for making his principal status known.

‘यथा सोम्य’

‘yathā sōmya’

[यथा (yathā) - just as; सोम्य (sōmya) - dear one;]

“Just as, dear one …”

इत्याद्यपि सादृश्यकथनम् । न चैकनखनिकृन्तनविकारः सर्वकार्ष्ण्यायसम् । प्रधानपुरुषज्ञानाद्

ityādyapi sādr̥śyakathanam । na caikanakhanikr̥ntanavikāraḥ sarvakārṣṇyāyasam । pradhānapuruṣajñānād

[इति + आदि + अपि (iti + ādi + api) - even the passage beginning thus; सादृश्य + कथनम् (sādr̥śya + kathanam) - a statement of similarity; न (na) - not; च (ca) - and; एक + नखनिकृन्तन + विकारः (ēka + nakhanikr̥ntana + vikāraḥ) - the modification consisting of a single nail-cutter; सर्व + कार्ष्ण्यायसम् (sarva + kārṣṇyāyasam) - all black iron; प्रधान + पुरुष + ज्ञानात् (pradhāna + puruṣa + jñānāt) - from knowledge of the chief person;]

Even the passage beginning thus is a statement of similarity. Nor is the modification consisting of a single nail-cutter all black iron. From knowledge of the chief person …

‘ग्रामो ज्ञातः’

‘grāmō jñātaḥ’

[ग्रामः (grāmaḥ) - a village; ज्ञातः (jñātaḥ) - known;]

‘A village is known’

इति व्यपदेशोऽस्ति ।

iti vyapadēśō’sti ।

[इति (iti) - thus; व्यपदेशः (vyapadēśaḥ) - designation; अस्ति (asti) - exists;]

There is the designation “thus.”

न हि सत्यज्ञानेन मिथ्याज्ञानं भवति । मुक्तामुक्तयोर्भेदाभावे मुक्तस्य संसारः संसारिणो वा मुक्तत्वं स्यात् । यद्यज्ञानकृतो भेदस्तर्हीश्वरस्याज्ञानाभावात् संसारिणैक्यं तेनानुभूयेत । ततश्च दुःखित्वं स्यात् ।

na hi satyajñānēna mithyājñānaṁ bhavati । muktāmuktayōrbhēdābhāvē muktasya saṁsāraḥ saṁsāriṇō vā muktatvaṁ syāt । yadyajñānakr̥tō bhēdastarhīśvarasyājñānābhāvāt saṁsāriṇaikyaṁ tēnānubhūyēta । tataśca duḥkhitvaṁ syāt ।

[न (na) - not; हि (hi) - for; सत्य-ज्ञानेन (satya-jñānēna) - from true cognition; मिथ्या-ज्ञानम् (mithyā-jñānam) - false cognition; भवति (bhavati) - arises; मुक्त-अमुक्तयोः (mukta-amuktayōḥ) - between the liberated and the unliberated; भेद-अभावे (bhēda-abhāvē) - in the absence of difference; मुक्तस्य (muktasya) - for the liberated one; संसारः (saṁsāraḥ) - transmigration; संसारिणः (saṁsāriṇaḥ) - for the transmigrating being; वा (vā) - or; मुक्तत्वम् (muktatvam) - the state of liberation; स्यात् (syāt) - would obtain; यदि (yadi) - if; अज्ञान-कृतः (ajñāna-kr̥taḥ) - produced by ignorance; भेदः (bhēdaḥ) - difference; तर्हि (tarhi) - then; ईश्वरस्य (īśvarasya) - of Īśvara; अज्ञान-अभावात् (ajñāna-abhāvāt) - because of the absence of ignorance; संसारिणा (saṁsāriṇā) - with the transmigrating being; ऐक्यम् (aikyam) - identity; तेन (tēna) - by him; अनुभूयेत (anubhūyēta) - would be experienced; ततः + च (tataḥ + ca) - and consequently; दुःखित्वम् (duḥkhitvam) - the state of being subject to suffering; स्यात् (syāt) - would arise;]

For false cognition does not arise from true cognition. If there were no difference between the liberated and the unliberated, transmigration would belong to the liberated one, or liberation to the transmigrating being. If the difference were produced by ignorance, then, because Īśvara is free from ignorance, identity with the transmigrating being would be experienced by him. He would consequently be subject to suffering.

‘तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥’ (भ.गी ४.५)

‘tānyahaṁ vēda sarvāṇi na tvaṁ vēttha parantapa ॥’ (bha.gī 4.5)

[तानि + अहम् (tāni + aham) - I know those; वेद (vēda) - know; सर्वाणि (sarvāṇi) - all; न (na) - not; त्वम् (tvam) - you; वेत्थ (vēttha) - know; परन्तप (parantapa) - O scorcher of foes;]

“I know all of them; you do not know them, O scorcher of foes.”

‘सुखं दुःखं भवोभावो भयं चाभयमेव च ॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥’ (भ.गी १०.४,५ )

‘sukhaṁ duḥkhaṁ bhavōbhāvō bhayaṁ cābhayamēva ca ॥ ahiṁsā samatā tuṣṭistapō dānaṁ yaśō’yaśaḥ । bhavanti bhāvā bhūtānāṁ matta ēva pr̥thagvidhāḥ ॥’ (bha.gī 10.4,5 )

[सुखम् (sukham) - pleasure; दुःखम् (duḥkham) - pain; भवः (bhavaḥ) - being; अभावः (abhāvaḥ) - non-being; भयम् (bhayam) - fear; च (ca) - and; अभयम् (abhayam) - fearlessness; एव (ēva) - indeed; च (ca) - and; अहिंसा (ahiṁsā) - nonviolence; समता (samatā) - equanimity; तुष्टिः (tuṣṭiḥ) - contentment; तपः (tapaḥ) - austerity; दानम् (dānam) - giving; यशः (yaśaḥ) - fame; अयशः (ayaśaḥ) - infamy; भवन्ति (bhavanti) - arise; भावाः (bhāvāḥ) - states; भूतानाम् (bhūtānām) - of beings; मत्तः (mattaḥ) - from me; एव (ēva) - alone; पृथग्विधाः (pr̥thagvidhāḥ) - various in kind;]

Pleasure and pain, being and non-being, fear and indeed fearlessness, nonviolence, equanimity, contentment, austerity, giving, fame, and infamy—these various states of beings arise from me alone.

‘यस्माद् क्षरमतीतोहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥’ (भ.गी १५.१८ )

‘yasmād kṣaramatītōhamakṣarādapi cōttamaḥ । atō’smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ ॥’ (bha.gī 15.18 )

[यस्मात् (yasmāt) - because; क्षरम् (kṣaram) - the perishable; अतीतः (atītaḥ) - have transcended; अहम् (aham) - I; अक्षरात् (akṣarāt) - than the imperishable; अपि (api) - even; च (ca) - and; उत्तमः (uttamaḥ) - higher; अतः (ataḥ) - therefore; अस्मि (asmi) - I am; लोके (lōkē) - in the world; वेदे (vēdē) - in the Veda; च (ca) - and; प्रथितः (prathitaḥ) - renowned; पुरुषोत्तमः (puruṣōttamaḥ) - the Supreme Person;]

Because I have transcended the perishable and am higher even than the imperishable, I am therefore renowned in the world and in the Veda as the Supreme Person.

इत्यादिनेश्वरेणापि भेदस्यैवानुभूयमानत्वाच्च ।

ityādinēśvarēṇāpi bhēdasyaivānubhūyamānatvācca ।

[इति + आदिना (iti + ādinā) - by statements such as this; ईश्वरेण + अपि (īśvarēṇa + api) - even by the Lord; भेदस्य + एव (bhēdasya + ēva) - difference itself; अनुभूयमानत्वात् (anubhūyamānatvāt) - because of being experienced; च (ca) - and;]

and because difference itself is experienced even by the Lord through statements such as this.

तत एवाभ्रान्तत्वान्न मुक्तस्यापि भेदनिवृत्तिः । न चोपाधिभेदमात्रेणेश्वरस्य दुःखाभावः । हस्तपादाद्युपाधिभेदेपि भोक्तुरेकत्वानुभवात् ।

tata ēvābhrāntatvānna muktasyāpi bhēdanivr̥ttiḥ । na cōpādhibhēdamātrēṇēśvarasya duḥkhābhāvaḥ । hastapādādyupādhibhēdēpi bhōkturēkatvānubhavāt ।

[ततः + एव (tataḥ + ēva) - for precisely that reason; अभ्रान्तत्वात् (abhrāntatvāt) - because of its non-erroneousness; न (na) - not; मुक्तस्य + अपि (muktasya + api) - even for the liberated one; भेद + निवृत्तिः (bhēda + nivr̥ttiḥ) - cessation of difference; न + च (na + ca) - nor; उपाधि + भेद + मात्रेण (upādhi + bhēda + mātrēṇa) - merely through difference of adjuncts; ईश्वरस्य (īśvarasya) - of the Lord; दुःख + अभावः (duḥkha + abhāvaḥ) - absence of suffering; हस्त + पाद + आदि + उपाधि + भेदे + अपि (hasta + pāda + ādi + upādhi + bhēdē + api) - even when adjuncts such as hands and feet differ; भोक्तुः (bhōktuḥ) - of the experiencer; एकत्व + अनुभवात् (ēkatva + anubhavāt) - because of the experience of unity;]

For precisely that reason, because that experience is non-erroneous, difference does not cease even for the liberated one. Nor is the Lord’s absence of suffering due merely to a difference of adjuncts. For the experiencer is experienced as one even when adjuncts such as hands and feet differ.

‘उद्यतायुधदोर्दण्डाः पतितास्वशिरोक्षिभिः । पश्यन्तः पातयन्ति स्म कबन्धा अप्यरीन् युधि ॥’

‘udyatāyudhadōrdaṇḍāḥ patitāsvaśirōkṣibhiḥ । paśyantaḥ pātayanti sma kabandhā apyarīn yudhi ॥’

[उद्यत + आयुध + दोः-दण्डाः (udyata + āyudha + dōḥ-daṇḍāḥ) - with upraised weapons in their staff-like arms; पतिताः (patitāḥ) - fallen; स्व-शिरः-अक्षिभिः (sva-śiraḥ-akṣibhiḥ) - with the eyes in their own heads; पश्यन्तः (paśyantaḥ) - seeing; पातयन्ति (pātayanti) - struck down; स्म (sma) - past-tense marker; कबन्धाः (kabandhāḥ) - headless trunks; अपि (api) - even; अरीन् (arīn) - enemies; युधि (yudhi) - in battle;]

Even the fallen headless trunks, with upraised weapons in their staff-like arms, struck down enemies in battle while seeing with the eyes in their own heads.

इति भारतवचनान्न विश्लेषाद्विशेषः । अतोऽनौपाधिकत्वादेव भेदस्य न मुक्तस्येश्वरैक्यम् ।

iti bhāratavacanānna viślēṣādviśēṣaḥ । atō’naupādhikatvādēva bhēdasya na muktasyēśvaraikyam ।

[इति (iti) - thus; भारत-वचनात् (bhārata-vacanāt) - from this statement in the Bhārata; न (na) - not; विश्लेषात् (viślēṣāt) - due to separation; विशेषः (viśēṣaḥ) - distinctness; अतः (ataḥ) - therefore; अनौपाधिकत्वात् (anaupādhikatvāt) - because of not being based on a limiting adjunct; एव (ēva) - precisely; भेदस्य (bhēdasya) - of difference; न (na) - there is no; मुक्तस्य (muktasya) - of the liberated one; ईश्वर-ऐक्यम् (īśvara-aikyam) - identity with the Lord;]

From this statement in the Bhārata, distinctness is not due to separation. Therefore, precisely because difference is not based on a limiting adjunct, there is no identity of the liberated one with the Lord.

‘इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथयन्ति च ॥’ (भ.गी १४.२)

‘idaṁ jñānamupāśritya mama sādharmyamāgatāḥ । sargē’pi nōpajāyantē pralayē na vyathayanti ca ॥’ (bha.gī 14.2)

[इदम् (idam) - this; ज्ञानम् (jñānam) - knowledge; उपाश्रित्य (upāśritya) - having resorted to; मम (mama) - with me; साधर्म्यम् (sādharmyam) - similarity of nature; आगताः (āgatāḥ) - having attained; सर्गे + अपि (sargē + api) - even at creation; न + उपजायन्ते (na + upajāyantē) - they are not born; प्रलये (pralayē) - at dissolution; न (na) - not; व्यथयन्ति (vyathayanti) - they cause distress; च (ca) - and;]

Having resorted to this knowledge and attained similarity of nature with me, they are not born even at creation, nor do they cause distress at dissolution.

‘यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥’ (आथर्वण.४.३.३)

‘yadā paśyaḥ paśyatē rukmavarṇaṁ kartāramīśaṁ puruṣaṁ brahmayōnim । tadā vidvān puṇyapāpē vidhūya nirañjanaḥ paramaṁ sāmyamupaiti ॥’ (ātharvaṇa.4.3.3)

[यदा (yadā) - when; पश्यः (paśyaḥ) - the seer; पश्यते (paśyatē) - beholds; रुक्म + वर्णम् (rukma + varṇam) - golden-hued; कर्तारम् (kartāram) - the Creator; ईशम् (īśam) - the Lord; पुरुषम् (puruṣam) - the Person; ब्रह्म + योनिम् (brahma + yōnim) - the source of Brahmā; तदा (tadā) - then; विद्वान् (vidvān) - the knower; पुण्य + पापे (puṇya + pāpē) - merit and demerit; विधूय (vidhūya) - having shaken off; निरञ्जनः (nirañjanaḥ) - stainless; परमम् (paramam) - supreme; साम्यम् (sāmyam) - likeness; उपैति (upaiti) - attains;]

When the seer beholds the golden-hued Creator—the Lord, the Person, the source of Brahmā—then the knower, having shaken off merit and demerit and become stainless, attains supreme likeness.

इत्यादिमुक्तभेदवचनेभ्यश्च ।

ityādimuktabhēdavacanēbhyaśca ।

[इति + आदि (iti + ādi) - such as this; मुक्त + भेद + वचनेभ्यः (mukta + bhēda + vacanēbhyaḥ) - from statements declaring the liberated soul's difference; च (ca) - and;]

and from statements such as this declaring the liberated soul’s difference.

एवं प्रत्यक्षानुमानागमविरुद्धत्वादभेदविषयवत् प्रतीयमानान्यपि वाक्यानि सादृश्याद्यर्थान्येव योजनीयानि ।

ēvaṁ pratyakṣānumānāgamaviruddhatvādabhēdaviṣayavat pratīyamānānyapi vākyāni sādr̥śyādyarthānyēva yōjanīyāni ।

[एवम् (ēvam) - thus; प्रत्यक्ष (pratyakṣa) - perception; अनुमान (anumāna) - inference; आगम (āgama) - scripture; विरुद्धत्वात् (viruddhatvāt) - because of being in conflict with; अभेद + विषयवत् (abhēda + viṣayavat) - as though having non-difference as their subject matter; प्रतीयमानानि (pratīyamānāni) - appearing; अपि (api) - even; वाक्यानि (vākyāni) - statements; सादृश्य + आदि + अर्थानि (sādr̥śya + ādi + arthāni) - having similarity and the like as their meanings; एव (ēva) - only; योजनीयानि (yōjanīyāni) - must be construed;]

Thus, because of conflict with perception, inference, and scripture, even statements appearing as though non-difference were their subject matter must be construed only as having similarity and the like as their meanings.

‘विरुद्धवत्प्रतीयन्त आगमा यत्र वै मिथः । तत्र दृष्टानुसारेण तेषामर्थोऽन्ववेक्ष्यते ॥’

‘viruddhavatpratīyanta āgamā yatra vai mithaḥ । tatra dr̥ṣṭānusārēṇa tēṣāmarthō’nvavēkṣyatē ॥’

[विरुद्धवत् (viruddhavat) - as though contradictory; प्रतीयन्ते (pratīyantē) - appear; आगमाः (āgamāḥ) - scriptural texts; यत्र (yatra) - where; वै (vai) - indeed; मिथः (mithaḥ) - mutually; तत्र (tatra) - there; दृष्ट + अनुसारेण (dr̥ṣṭa + anusārēṇa) - in accordance with what is observed; तेषाम् (tēṣām) - of those; अर्थः (arthaḥ) - meaning; अन्ववेक्ष्यते (anvavēkṣyatē) - is to be ascertained through examination;]

Where scriptural texts indeed appear mutually contradictory, their meaning is to be ascertained there, in accordance with what is observed.

इति ब्राह्मवचनाच्च ।

iti brāhmavacanācca ।

[इति (iti) - thus; ब्राह्म-वचनात् (brāhma-vacanāt) - because of the statement concerning Brahman; च (ca) - also;]

Also because of the statement concerning Brahman thus.

भेदाद्यनुभवस्य भ्रान्तित्वाङ्गीकारे तदपलापयुक्तेर्नितरां भ्रान्तित्वाद् भेदाद्यनुभवस्याभ्रान्तित्वमेव भवति । परस्परविरुद्धयोरन्यतरनिषेधस्य अन्यतरविधिनान्तरीयकत्वात् ।

bhēdādyanubhavasya bhrāntitvāṅgīkārē tadapalāpayuktērnitarāṁ bhrāntitvād bhēdādyanubhavasyābhrāntitvamēva bhavati । parasparaviruddhayōranyataraniṣēdhasya anyataravidhināntarīyakatvāt ।

[भेद + आदि + अनुभवस्य (bhēda + ādi + anubhavasya) - of the experience of difference and the like; भ्रान्तित्व + अङ्गीकारे (bhrāntitva + aṅgīkārē) - if erroneousness is admitted; तद् + अपलाप + युक्तेः (tad + apalāpa + yuktēḥ) - of the reasoning that denies it; नितराम् (nitarām) - far more; भ्रान्तित्वात् (bhrāntitvāt) - because of being erroneous; भेद + आदि + अनुभवस्य (bhēda + ādi + anubhavasya) - of the experience of difference and the like; अभ्रान्तित्वम् + एव (abhrāntitvam + ēva) - non-erroneousness alone; भवति (bhavati) - results; परस्पर + विरुद्धयोः (paraspara + viruddhayōḥ) - of two mutually contradictory alternatives; अन्यतर + निषेधस्य (anyatara + niṣēdhasya) - of the denial of either one; अन्यतर + विधि + नान्तरीयकत्वात् (anyatara + vidhi + nāntarīyakatvāt) - because it necessarily entails affirmation of the other;]

If the erroneousness of the experience of difference and the like is admitted, then, because the reasoning that denies it is far more erroneous, the experience of difference and the like proves to be non-erroneous alone, since denial of either of two mutually contradictory alternatives necessarily entails affirmation of the other.

एकजीववादपक्षे तन्निष्ठानां मृत्यनन्तरमपि विश्वस्यानिवृत्तत्वात् भेदनिष्ठ एवैकजीव इत्यापतति । तस्य च तत्रैवाग्रहान्न कदाचिद्भेदनिवृत्तिरित्यनिवृत्तिरेव भवति । न चैकजीवाज्ञानपरिकल्पितास्समस्ता इत्यत्र किञ्चिन्मानम् । अतो मुक्तेभ्योऽप्यन्य एव समस्तगुणपरिपूर्णो भगवान् विष्णुरिति सिद्धम् ।

ēkajīvavādapakṣē tanniṣṭhānāṁ mr̥tyanantaramapi viśvasyānivr̥ttatvāt bhēdaniṣṭha ēvaikajīva ityāpatati । tasya ca tatraivāgrahānna kadācidbhēdanivr̥ttirityanivr̥ttirēva bhavati । na caikajīvājñānaparikalpitāssamastā ityatra kiñcinmānam । atō muktēbhyō’pyanya ēva samastaguṇaparipūrṇō bhagavān viṣṇuriti siddham ।

[एक + जीव + वाद + पक्षे (ēka + jīva + vāda + pakṣē) - under the position of the one-jīva doctrine; तत् + निष्ठानाम् (tat + niṣṭhānām) - of those committed to that doctrine; मृत्यु + अनन्तरम् + अपि (mr̥tyu + anantaram + api) - even after death; विश्वस्य (viśvasya) - of the world; अनिवृत्तत्वात् (anivr̥ttatvāt) - because of its non-cessation; भेद + निष्ठः (bhēda + niṣṭhaḥ) - committed to difference; एव (ēva) - indeed; एक + जीवः (ēka + jīvaḥ) - the sole jīva; इति (iti) - thus; आपतति (āpatati) - it follows; तस्य (tasya) - of that jīva; च (ca) - and; तत्र (tatra) - on that difference; एव (ēva) - precisely; आग्रहात् (āgrahāt) - because of insistence; न (na) - not; कदाचित् (kadācit) - ever; भेद + निवृत्तिः (bhēda + nivr̥ttiḥ) - cessation of difference; इति (iti) - thus; अनिवृत्तिः (anivr̥ttiḥ) - non-cessation; एव (ēva) - alone; भवति (bhavati) - results; न (na) - no; च (ca) - and; एक + जीव + अज्ञान + परिकल्पिताः (ēka + jīva + ajñāna + parikalpitāḥ) - imagined by the ignorance of the sole jīva; समस्ताः (samastāḥ) - all beings; इति (iti) - that; अत्र (atra) - for this claim; किञ्चित् (kiñcit) - any; मानम् (mānam) - valid evidence; अतः (ataḥ) - therefore; मुक्तेभ्यः (muktēbhyaḥ) - from liberated beings; अपि (api) - even; अन्यः (anyaḥ) - distinct; एव (ēva) - indeed; समस्त + गुण + परिपूर्णः (samasta + guṇa + paripūrṇaḥ) - complete in all attributes; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Viṣṇu; इति (iti) - that; सिद्धम् (siddham) - is established;]

Under the position of the one-jīva doctrine, since the world does not cease even after the death of those committed to that doctrine, it follows that the sole jīva is indeed one committed to difference. And because of his insistence precisely on that difference, difference never ceases; thus only non-cessation results. Nor is there any valid evidence for the claim that all beings are imagined by the ignorance of the sole jīva. Therefore, it is established that Lord Viṣṇu, complete in all attributes, is indeed distinct even from liberated beings.

‘ब्रह्मेशानादिभिर्देवैर्यत्प्राप्तुं नैव शक्यते । तद्यत्स्वभावः कैवल्यं स भवान् केवलो हरेः ॥’

‘brahmēśānādibhirdēvairyatprāptuṁ naiva śakyatē । tadyatsvabhāvaḥ kaivalyaṁ sa bhavān kēvalō harēḥ ॥’

[ब्रह्म-ईशान-आदिभिः (brahma-īśāna-ādibhiḥ) - beginning with Brahmā and Īśāna; देवैः (dēvaiḥ) - by the gods; यत् (yat) - that which; प्राप्तुम् (prāptum) - to attain; न + एव (na + ēva) - not at all; शक्यते (śakyatē) - is possible; तत् (tat) - that; यत्-स्वभावः (yat-svabhāvaḥ) - having which as intrinsic nature; कैवल्यम् (kaivalyam) - kaivalya; सः (saḥ) - that one; भवान् (bhavān) - Your Lordship; केवलः (kēvalaḥ) - belonging exclusively; हरेः (harēḥ) - to Hari;]

That which cannot at all be attained by the gods beginning with Brahmā and Īśāna—that is kaivalya; Your Lordship, whose intrinsic nature is that, belongs exclusively to Hari.

‘परो मात्रया तन्वा वृधान न ते महित्वमन्वश्नुवन्ति ।’ (ऋ.सं.७.९९)

‘parō mātrayā tanvā vr̥dhāna na tē mahitvamanvaśnuvanti ।’ (r̥.saṁ.7.99)

[परः (paraḥ) - beyond; मात्रया (mātrayā) - measure; तन्वा (tanvā) - in bodily form; वृधान (vr̥dhāna) - growing; न (na) - not; ते (tē) - your; महित्वम् (mahitvam) - greatness; अनु + अश्नुवन्ति (anu + aśnuvanti) - they attain;]

Growing beyond measure in bodily form, you are such that they do not attain your greatness.

सत्यचिच्चेत्यपतये मुक्तामुक्तोत्तमाय ते । नमो नारायणायार्यवृन्दवन्दितपद्द्वय ॥

satyaciccētyapatayē muktāmuktōttamāya tē । namō nārāyaṇāyāryavr̥ndavanditapaddvaya ॥

[सत्य + चित् (satya + cit) - whose consciousness is true; चेत्य + पतये (cētya + patayē) - to the Lord of the cognizable; मुक्त + अमुक्त + उत्तमाय (mukta + amukta + uttamāya) - to him who is supreme over the liberated and the unliberated; ते (tē) - to you; नमः (namaḥ) - obeisance; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; आर्य + वृन्द (ārya + vr̥nda) - assembly of noble ones; वन्दित (vandita) - venerated; पद् + द्वय (pad + dvaya) - whose pair of feet;]

Obeisance to you, Nārāyaṇa, the Lord of the cognizable, whose consciousness is true, who is supreme over the liberated and the unliberated, and whose pair of feet is venerated by the assembly of noble ones.

आनन्दतीर्थपुंसिहो मायावादिदितेः सुतान् । विदार्य युक्तिनखरैरप्रतीपोऽभिभासते ॥

ānandatīrthapuṁsihō māyāvādiditēḥ sutān । vidārya yuktinakharairapratīpō’bhibhāsatē ॥

[आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; पुंसिहः (puṁsihaḥ) - lion among men; मायावादि-दितेः (māyāvādi-ditēḥ) - of the Māyāvādins’ Diti; सुतान् (sutān) - sons; विदार्य (vidārya) - having torn apart; युक्ति-नखरैः (yukti-nakharaiḥ) - with the claws of reasoning; अप्रतीपः (apratīpaḥ) - unopposed; अभिभासते (abhibhāsatē) - shines forth;]

Ānandatīrtha, the lion among men, shines forth unopposed, having torn apart the sons of the Māyāvādins’ Diti with the claws of reasoning.

पलायध्वं पलायध्वं त्वरया मायिदानवाः । सर्वज्ञहरिरायाति तर्कागमदरारिभृत् ॥

palāyadhvaṁ palāyadhvaṁ tvarayā māyidānavāḥ । sarvajñaharirāyāti tarkāgamadarāribhr̥t ॥

[पलायध्वं (palāyadhvaṁ) - flee; पलायध्वं (palāyadhvaṁ) - flee; त्वरया (tvarayā) - with haste; मायि + दानवाः (māyi + dānavāḥ) - O illusionist demons; सर्वज्ञ + हरिः (sarvajña + hariḥ) - all-knowing Hari; आयाति (āyāti) - approaches; तर्क (tarka) - logic; आगम (āgama) - scripture; दर (dara) - conch; अरि (ari) - discus; भृत् (bhr̥t) - bearing;]

Flee, flee with haste, O illusionist demons! All-knowing Hari approaches, bearing logic and scripture as his conch and discus.

द्रवत द्रवताऽशु मायिनः प्रविशध्वमतन्द्रिता गुहाः । कमलारमणाम्बराश्रयः समुदेत्यखिलज्ञभास्करः ॥

dravata dravatā’śu māyinaḥ praviśadhvamatandritā guhāḥ । kamalāramaṇāmbarāśrayaḥ samudētyakhilajñabhāskaraḥ ॥

[द्रवत (dravata) - flee; द्रवत (dravata) - flee; आशु (āśu) - quickly; मायिनः (māyinaḥ) - illusionists; प्रविशध्वम् (praviśadhvam) - enter; अतन्द्रिताः (atandritāḥ) - without drowsiness; गुहाः (guhāḥ) - the caves; कमला + रमण (kamalā + ramaṇa) - Kamalā’s Lord; अम्बर (ambara) - sky as garment; आश्रयः (āśrayaḥ) - having as his abode; समुदेति (samudēti) - rises; अखिलज्ञ (akhilajña) - all-knowing; भास्करः (bhāskaraḥ) - sun;]

Flee, flee quickly, illusionists; enter the caves without drowsiness. The all-knowing sun rises, having as his abode the sky that is the garment of Kamalā’s Lord.

नृहरिः सकलज्ञनामकः समुपैति हि मायिदानवान् । प्रपलायनमत्र तत्क्षमं त्वरया (वो) वसतिर्गुहासु च ॥

nr̥hariḥ sakalajñanāmakaḥ samupaiti hi māyidānavān । prapalāyanamatra tatkṣamaṁ tvarayā (vō) vasatirguhāsu ca ॥

[नृहरिः (nr̥hariḥ) - Nṛhari; सकलज्ञ-नामकः (sakalajña-nāmakaḥ) - named Sakalajña; समुपैति (samupaiti) - is approaching; हि (hi) - indeed; मायि-दानवान् (māyi-dānavān) - the deceitful Dānavas; प्रपलायनम् (prapalāyanam) - flight; अत्र (atra) - from here; तत् (tat) - that being so; क्षमम् (kṣamam) - is fitting; त्वरया (tvarayā) - in haste; वः (vaḥ) - your; वसतिः (vasatiḥ) - dwelling; गुहासु (guhāsu) - in caves; च (ca) - and;]

Nṛhari, named Sakalajña, is indeed approaching the deceitful Dānavas. That being so, it is fitting for you to flee from here in haste and dwell in caves.

जयत्यानन्दतीर्थेष्टदेवता नरकेसरी । विपाटिताज्ञानतमःकपाटात्युरुहुङ्कृतः ॥

jayatyānandatīrthēṣṭadēvatā narakēsarī । vipāṭitājñānatamaḥkapāṭātyuruhuṅkr̥taḥ ॥

[जयति (jayati) - is victorious; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha’s; इष्टदेवता (iṣṭadēvatā) - chosen deity; नरकेसरी (narakēsarī) - the Man-Lion; विपाटित (vipāṭita) - torn apart; अज्ञान (ajñāna) - ignorance; तमः (tamaḥ) - darkness; कपाट (kapāṭa) - door; अति-उरु (ati-uru) - exceedingly mighty; हुङ्कृतः (huṅkr̥taḥ) - whose roar; अज्ञान-तमः-कपाट (ajñāna-tamaḥ-kapāṭa) - the door consisting of the darkness of ignorance;]

Victorious is the Man-Lion, Ānandatīrtha’s chosen deity, whose exceedingly mighty roar has torn apart the door consisting of the darkness of ignorance.

जयत्यमितपौरुषः स्वजनतेष्टचिन्तामणिः । अजेशमुखवन्दितो गुणगणार्णवः श्रीपतिः ॥

jayatyamitapauruṣaḥ svajanatēṣṭacintāmaṇiḥ । ajēśamukhavanditō guṇagaṇārṇavaḥ śrīpatiḥ ॥

[जयति (jayati) - triumphs; अमित + पौरुषः (amita + pauruṣaḥ) - of immeasurable prowess; स्व + जनता + इष्ट + चिन्तामणिः (sva + janatā + iṣṭa + cintāmaṇiḥ) - the beloved wish-fulfilling gem of his own people; अज + ईश + मुख + वन्दितः (aja + īśa + mukha + vanditaḥ) - venerated by those headed by Brahmā and Śiva; गुण + गण + अर्णवः (guṇa + gaṇa + arṇavaḥ) - an ocean of hosts of qualities; श्री + पतिः (śrī + patiḥ) - the Lord of Śrī;]

The Lord of Śrī triumphs—of immeasurable prowess, the beloved wish-fulfilling gem of his own people, venerated by those headed by Brahmā and Śiva, and an ocean of hosts of qualities.

सर्वज्ञसन्मुनीन्द्रोच्चसन्मनःपङ्कजालयः(पङ्कजाश्रयः) । अजितो जयति श्रीशो रमाबाहुलताश्रयः ॥

sarvajñasanmunīndrōccasanmanaḥpaṅkajālayaḥ(paṅkajāśrayaḥ) । ajitō jayati śrīśō ramābāhulatāśrayaḥ ॥

[सर्वज्ञः (sarvajñaḥ) - omniscient; सत्-मुनि-इन्द्रः (sat-muni-indraḥ) - lord of the true sages; उच्च-सत्-मनः-पङ्कज-आलयः (उच्च-सत्-मनः-पङ्कज-आश्रयः) (ucca-sat-manaḥ-paṅkaja-ālayaḥ (ucca-sat-manaḥ-paṅkaja-āśrayaḥ)) - dwelling in the mind-lotuses of the exalted virtuous; अजितः (ajitaḥ) - unconquered; जयति (jayati) - triumphs; श्रीशः (śrīśaḥ) - Lord of Śrī; रमा-बाहु-लता-आश्रयः (ramā-bāhu-latā-āśrayaḥ) - support of Ramā’s vine-like arms;]

The unconquered Lord of Śrī triumphs—omniscient, lord of the true sages, dwelling in the mind-lotuses of the exalted virtuous, and the support of Ramā’s vine-like arms.

इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितः तत्त्वोद्योतः

iti śrīmadānandatīrthabhagavatpādācāryaviracitaḥ tattvōdyōtaḥ

[इति (iti) - thus; श्रीमद् आनन्दतीर्थ भगवत्पादाचार्य (śrīmad ānandatīrtha bhagavatpādācārya) - the venerable Ānandatīrtha Bhagavatpādācārya; विरचितः (viracitaḥ) - composed by; तत्त्वोद्योतः (tattvōdyōtaḥ) - Tattvodyota;]

Thus ends the Tattvodyota, composed by the venerable Ānandatīrtha Bhagavatpādācārya.