Tattvasaṅkhyānam (तत्त्वसङ्ख्यानम्)
tattvasaṅkhyānam
Enumeration of Realities
svatantramasvatantraṁ ca dvividhaṁ tattvamiṣyatē । svatantrō bhagavān viṣṇuḥ bhāvābhāvau dvidhētarat ॥1॥
Reality is held to be of two kinds: independent and dependent. The independent is Lord Viṣṇu; the other, the dependent, is twofold: existent reality (bhāva) and the reality of absence (abhāva). (1)
prākpradhvaṁsasadātvēna trividhō’bhāva iṣyatē । cētanācētanatvēna bhāvō’pi dvividhō mataḥ ॥2॥
The reality of absence is held to be threefold: prior absence, posterior absence, and perpetual absence. Existent reality is also regarded as twofold: sentient (cētana) and insentient (acētana). (2)
duḥkhaspr̥ṣṭaṁ tadaspr̥ṣṭamiti dvēdhaiva cētanam । nityāduḥkhā ramā’nyē tu spr̥ṣṭaduḥkhāssamastaśaḥ ॥3॥
The sentient is of only two kinds: touched by suffering and untouched by it. Ramā is eternally free from suffering, while all the others, without exception, are touched by suffering. (3)
spr̥ṣṭaduḥkhā vimuktāśca duḥkhasaṁsthā iti dvidhā । duḥkhasaṁsthā muktiyōgyā ayōgyā iti ca dvidhā ॥4॥
Those touched by suffering are of two kinds: the liberated and those abiding in suffering. Those abiding in suffering are likewise of two kinds: eligible for liberation and ineligible for it. (4)
dēvarṣipitr̥panarā iti muktāstu pañcadhā । ēvaṁ vimuktiyōgyāśca tamōgāḥ sr̥tisaṁsthitāḥ ॥5॥
iti dvidhā muktyayōgyā daityarakṣapiśācakāḥ । martyādhamāścaturdhaiva tamōyōgyāḥ prakīrtitāḥ ॥6॥
tē ca prāptāndhatamasaḥ sr̥tisaṁsthā iti dvidhā । nityānityavibhāgēna tridhaivācētanaṁ matam ॥7॥
The liberated are fivefold: gods, sages, ancestors, rulers, and human beings; likewise, those eligible for liberation are also fivefold. Those unfit for liberation are of two kinds: those who go to darkness and those who remain in transmigration. (5–6)
Those fit for darkness are proclaimed to be precisely fourfold: Daityas, Rākṣasas, Piśācas, and the lowest of mortals. They too are of two kinds: those who have attained utter darkness and those who remain in transmigration. (6–7)
nityā vēdāḥ purāṇādyāḥ kālaḥ prakr̥tirēva ca । nityānityaṁ tridhā prōktamanityaṁ dvividhaṁ smr̥tam ॥8॥
The insentient is held to be threefold: eternal, eternal and non-eternal, and non-eternal. The Vedas are eternal. That which is both eternal and non-eternal is declared to be threefold: the Purāṇas and the like, time, and Prakṛti. The non-eternal is held to be twofold. (7–8)
asaṁsr̥ṣṭaṁ ca saṁsr̥ṣṭamasaṁsr̥ṣṭaṁ mahānaham । buddhirmanaḥkhāni daśa mātrā bhūtāni pañca ca ॥9॥
Of the (non-eternal), there are the uncombined and the combined. The uncombined comprises Mahat, the ego-principle, intellect, mind, the ten faculties, the subtle elements, and the five gross elements. (9)
saṁsr̥ṣṭamaṇḍaṁ tadgaṁ ca samastaṁ samprakīrtitam । sr̥ṣṭiḥ sthitiḥ saṁhr̥tiśca niyamō’jñānabōdhanē ॥10॥
bandhō mōkṣaḥ sukhaṁ duḥkhamāvr̥ttirjyōtirēva ca । viṣṇunāsya samastasya samāsavyāsayōgataḥ ॥11॥
The combined is proclaimed to be the cosmic egg and everything contained within it. (10)
Creation, maintenance, dissolution, regulation, ignorance, cognition, bondage, liberation, pleasure, pain, recurrence, and light itself of this entire whole are brought about by Viṣṇu, in aggregate and in detail. (10–11)
iti śrīmadānandatīrthabhagavatpādācāryaviracitaṁ tattvasaṅkhyānam ॥
Thus ends the Tattvasaṅkhyāna, composed by the venerable Ānandatīrtha Bhagavatpādācārya.
