Tattvavivēkaḥ (तत्त्वविवेकः)

तत्त्वविवेकः

tattvavivēkaḥ

[तत्त्व (tattva) - reality; विवेकः (vivēkaḥ) - discernment;]

Discernment of Reality

स्वतन्त्रं परतन्त्रं च प्रमेयं द्विविधं मतम् । स्वतन्त्रो भगवान् विष्णुः निर्दोषाखिलसद्गुणः ॥१॥

svatantraṁ paratantraṁ ca pramēyaṁ dvividhaṁ matam । svatantrō bhagavān viṣṇuḥ nirdōṣākhilasadguṇaḥ ॥1॥

[स्वतन्त्रम् (svatantram) - independent; परतन्त्रम् (paratantram) - dependent; च (ca) - and; प्रमेयम् (pramēyam) - that which is knowable; द्विविधम् (dvividham) - of two kinds; मतम् (matam) - is held to be; स्वतन्त्रः (svatantraḥ) - independent; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Viṣṇu; निर्दोष (nirdōṣa) - free from defects; अखिल (akhila) - all; सद्गुणः (sadguṇaḥ) - possessing good qualities;]

That which is knowable is held to be of two kinds: independent and dependent. The independent is the Lord Viṣṇu, free from defects and possessing all good qualities. (1)

द्विविधं परतन्त्रं च भावोऽभाव इतीरितः । पूर्वापरसदात्वेन त्रिविधोऽभाव इष्यते ॥२॥

dvividhaṁ paratantraṁ ca bhāvō’bhāva itīritaḥ । pūrvāparasadātvēna trividhō’bhāva iṣyatē ॥2॥

[द्विविधं (dvividhaṁ) - twofold; परतन्त्रं (paratantraṁ) - the dependent; च (ca) - and; भावः (bhāvaḥ) - being; अभावः (abhāvaḥ) - absence; इति (iti) - thus; ईरितः (īritaḥ) - is stated; पूर्व + अपर + सदात्वेन (pūrva + apara + sadātvēna) - by being prior posterior or perpetual; त्रिविधः (trividhaḥ) - threefold; अभावः (abhāvaḥ) - absence; इष्यते (iṣyatē) - is held to be;]

The dependent is stated to be twofold: being and absence. Absence is held to be threefold, according as it is prior, posterior, or perpetual. (2)

भावाभावस्वरूपत्वान्नान्योन्याभावता पृथक् । चेतनाचेतनश्चेति भावश्च द्विविधः स्मृतः ॥३॥

bhāvābhāvasvarūpatvānnānyōnyābhāvatā pr̥thak । cētanācētanaścēti bhāvaśca dvividhaḥ smr̥taḥ ॥3॥

[भाव-अभाव-स्वरूपत्वात् (bhāva-abhāva-svarūpatvāt) - because of having the nature of both positive existence and absence; न (na) - not; अन्योन्य-अभावता (anyōnya-abhāvatā) - mutual absence; पृथक् (pr̥thak) - separate; चेतन-अचेतनः (cētana-acētanaḥ) - sentient and insentient; च (ca) - and; इति (iti) - namely; भावः (bhāvaḥ) - positive existence; च (ca) - in turn; द्विविधः (dvividhaḥ) - twofold; स्मृतः (smr̥taḥ) - is held to be;]

Because it has the nature of both positive existence and absence, mutual absence is not separate. Positive existence, in turn, is held to be twofold, namely sentient and insentient. (3)

नित्यमुक्तश्च सृतियुक् परतन्त्रोऽपि चेतनः । द्विधैव श्रीर्नित्यमुक्ता सृतियुक्च द्विधा मतः ॥४॥

nityamuktaśca sr̥tiyuk paratantrō’pi cētanaḥ । dvidhaiva śrīrnityamuktā sr̥tiyukca dvidhā mataḥ ॥4॥

[नित्यमुक्तः + च (nityamuktaḥ + ca) - eternally liberated and; सृति + युक् (sr̥ti + yuk) - associated with transmigration; परतन्त्रः + अपि (paratantraḥ + api) - the dependent one too; चेतनः (cētanaḥ) - conscious being; द्विधा + एव (dvidhā + ēva) - precisely twofold; श्रीः (śrīḥ) - Śrī; नित्यमुक्ता (nityamuktā) - eternally liberated; सृति + युक् + च (sr̥ti + yuk + ca) - while the one associated with transmigration; द्विधा (dvidhā) - twofold; मतः (mataḥ) - is regarded;]

The dependent conscious being, too, is precisely twofold: eternally liberated and associated with transmigration. Śrī is eternally liberated, while the one associated with transmigration is regarded as twofold. (4)

मुक्तोऽमुक्त इति ह्यत्र ब्रह्मान्ता उत्तरोत्तरम् । मुक्ताः शतगुणाः प्रोक्ताः रमा तेभ्योऽखिलैर्गुणैः ॥५॥

muktō’mukta iti hyatra brahmāntā uttarōttaram । muktāḥ śataguṇāḥ prōktāḥ ramā tēbhyō’khilairguṇaiḥ ॥5॥

[मुक्तः + अमुक्तः (muktaḥ + amuktaḥ) - liberated or unliberated; इति (iti) - thus classified; हि (hi) - indeed; अत्र (atra) - here; ब्रह्म-अन्ताः (brahma-antāḥ) - extending up to Brahmā; उत्तर-उत्तरम् (uttara-uttaram) - each successively higher; मुक्ताः (muktāḥ) - the liberated beings; शत-गुणाः (śata-guṇāḥ) - a hundredfold greater; प्रोक्ताः (prōktāḥ) - are declared; रमा (ramā) - Ramā; तेभ्यः (tēbhyaḥ) - than them; अखिलैः (akhilaiḥ) - in all; गुणैः (guṇaiḥ) - qualities;]

Indeed, here one is either liberated or unliberated. The liberated beings, extending up to Brahmā, are declared to be successively a hundredfold greater; Ramā, in all qualities, than them… (5)

नित्यं बहुगुणोद्रिक्ता ततोऽनन्तगुणो हरिः । अमुक्तास्त्रिविधास्तत्र नीचमध्योच्चभेदतः ॥६॥

nityaṁ bahuguṇōdriktā tatō’nantaguṇō hariḥ । amuktāstrividhāstatra nīcamadhyōccabhēdataḥ ॥6॥

[नित्यम् (nityam) - eternally; बहु + गुण + उद्रिक्ता (bahu + guṇa + udriktā) - manyfold superior; ततः (tataḥ) - to her; अनन्त + गुणः (ananta + guṇaḥ) - infinitely superior; हरिः (hariḥ) - Hari; अमुक्ताः (amuktāḥ) - the unliberated; त्रिविधाः (trividhāḥ) - threefold; तत्र (tatra) - among them; नीच + मध्य + उच्च + भेदतः (nīca + madhya + ucca + bhēdataḥ) - according to the distinction into low middling and high;]

She is eternally manyfold superior; Hari is infinitely superior to her. Among them, the unliberated are threefold, according to the distinction into low, middling, and high. (6)

मुक्तियोग्यास्तत्र चोच्चा नित्यावर्तास्तु मध्यमाः । नीचा नित्यतमोयोग्या द्विधैवाचेतनं मतम् ॥७॥

muktiyōgyāstatra cōccā nityāvartāstu madhyamāḥ । nīcā nityatamōyōgyā dvidhaivācētanaṁ matam ॥7॥

[मुक्ति + योग्याः (mukti + yōgyāḥ) - fit for liberation; तत्र (tatra) - among them; च (ca) - and; उच्चाः (uccāḥ) - the highest; नित्य + आवर्ताः (nitya + āvartāḥ) - eternally transmigrating; तु (tu) - but; मध्यमाः (madhyamāḥ) - the middling; नीचाः (nīcāḥ) - the lowest; नित्य + तमः + योग्याः (nitya + tamaḥ + yōgyāḥ) - fit for eternal darkness; द्विधा (dvidhā) - twofold; एव (ēva) - only; अचेतनम् (acētanam) - the insentient; मतम् (matam) - is held to be;]

And among them, the highest are fit for liberation, while the middling transmigrate eternally. The lowest are fit for eternal darkness. The insentient is held to be only twofold. (7)

नित्यानित्यत्वभेदेन देशः कालः श्रुतिस्तथा । भूतेन्द्रियप्राणगुणसूक्ष्मरूपं च नित्यकम् ॥८॥

nityānityatvabhēdēna dēśaḥ kālaḥ śrutistathā । bhūtēndriyaprāṇaguṇasūkṣmarūpaṁ ca nityakam ॥8॥

[नित्यत्व + अनित्यत्व + भेदेन (nityatva + anityatva + bhēdēna) - according to the distinction between eternality and non-eternality; देशः (dēśaḥ) - space; कालः (kālaḥ) - time; श्रुतिः (śrutiḥ) - revelation; तथा (tathā) - likewise; भूत (bhūta) - elements; इन्द्रिय (indriya) - senses; प्राण (prāṇa) - vital airs; गुण (guṇa) - qualities; सूक्ष्मरूपम् (sūkṣmarūpam) - subtle form; च (ca) - and; नित्यकम् (nityakam) - eternal;]

According to the distinction between eternality and non-eternality, space, time, revelation, and the subtle form of the elements, senses, vital airs, and qualities are eternal. (8)

एषां विकारोऽनित्यः स्यान्नित्या एव हि चेतनाः । गुणक्रियाजातिपूर्वा धर्मा सर्वेऽपि वस्तुनः ॥९॥

ēṣāṁ vikārō’nityaḥ syānnityā ēva hi cētanāḥ । guṇakriyājātipūrvā dharmā sarvē’pi vastunaḥ ॥9॥

[एषाम् (ēṣām) - of these; विकारः (vikāraḥ) - modification; अनित्यः (anityaḥ) - non-eternal; स्यात् (syāt) - is; नित्याः (nityāḥ) - eternal; एव (ēva) - exclusively; हि (hi) - indeed; चेतनाः (cētanāḥ) - conscious beings; गुण + क्रिया + जाति + पूर्वाः (guṇa + kriyā + jāti + pūrvāḥ) - beginning with qualities actions and universals; धर्माः (dharmāḥ) - properties; सर्वे + अपि (sarvē + api) - all without exception; वस्तुनः (vastunaḥ) - of a thing;]

The modification of these is non-eternal; conscious beings, indeed, are exclusively eternal. Qualities, actions, universals, and the like are all properties of a thing. (9)

रूपमेव द्विधं तच्च यावद्वस्तु च खण्डितम् । खण्डिते भेद ऐक्यं च यावद्वस्तु न भेदवत् ॥१०॥

rūpamēva dvidhaṁ tacca yāvadvastu ca khaṇḍitam । khaṇḍitē bhēda aikyaṁ ca yāvadvastu na bhēdavat ॥10॥

[रूपम् (rūpam) - form; एव (ēva) - alone; द्विधम् (dvidham) - twofold; तत् (tat) - that; च (ca) - both; यावत् + वस्तु (yāvat + vastu) - coextensive with the entity; च (ca) - and; खण्डितम् (khaṇḍitam) - divided; खण्डिते (khaṇḍitē) - in the divided form; भेदः (bhēdaḥ) - difference; ऐक्यम् (aikyam) - unity; च (ca) - while; यावत् + वस्तु (yāvat + vastu) - the form coextensive with the entity; न (na) - not; भेदवत् (bhēdavat) - possessing difference;]

Form alone is twofold: that which is coextensive with the entity and that which is divided. In the divided form there is difference, while the form coextensive with the entity is unity and does not possess difference. (10)

खण्डितं रूपमेवात्र विकारोऽपि विकारिणः । कार्यकारणयोश्चैव तथैव गुणतद्वतोः ॥११॥

khaṇḍitaṁ rūpamēvātra vikārō’pi vikāriṇaḥ । kāryakāraṇayōścaiva tathaiva guṇatadvatōḥ ॥11॥

[खण्डितम् (khaṇḍitam) - divided; रूपम् (rūpam) - form; एव (ēva) - only; अत्र (atra) - here; विकारः + अपि (vikāraḥ + api) - modification too; विकारिणः (vikāriṇaḥ) - of that which undergoes modification; कार्य + कारणयोः (kārya + kāraṇayōḥ) - of effect and cause; च + एव (ca + ēva) - and precisely; तथा + एव (tathā + ēva) - in just the same way; गुण + तद्वतोः (guṇa + tadvatōḥ) - of a quality and its possessor;]

Here, modification too is only a divided form of that which undergoes modification; precisely the same holds of effect and cause, and likewise of a quality and its possessor. (11)

क्रियाक्रियावतोस्तद्वत् तथा जातिविशेषयोः । विशिष्टशुद्धयोश्चैव तथैवांशांशिनोरपि ॥१२॥

kriyākriyāvatōstadvat tathā jātiviśēṣayōḥ । viśiṣṭaśuddhayōścaiva tathaivāṁśāṁśinōrapi ॥12॥

[क्रिया + क्रियावतोः (kriyā + kriyāvatōḥ) - of action and its possessor; तद्वत् (tadvat) - likewise; तथा (tathā) - similarly; जाति + विशेषयोः (jāti + viśēṣayōḥ) - of the universal and the particular; विशिष्ट + शुद्धयोः (viśiṣṭa + śuddhayōḥ) - of the qualified and the pure; च + एव (ca + ēva) - and indeed; तथा + एव (tathā + ēva) - just likewise; अंश + अंशिनोः (aṁśa + aṁśinōḥ) - of the part and the whole; अपि (api) - also;]

Likewise with action and its possessor, and similarly with the universal and the particular; and indeed with the qualified and the pure, and just likewise also with the part and the whole. (12)

य एतत्परतन्त्रं तु सर्वमेव हरेः सदा । वशमित्येव जानाति संसारात् मुच्यते हि सः ॥१३॥

ya ētatparatantraṁ tu sarvamēva harēḥ sadā । vaśamityēva jānāti saṁsārāt mucyatē hi saḥ ॥13॥

[यः (yaḥ) - whoever; एतत् (ētat) - this; परतन्त्रम् (paratantram) - dependent; तु (tu) - but; सर्वम् + एव (sarvam + ēva) - all of it without exception; हरेः (harēḥ) - of Hari; सदा (sadā) - always; वशम् (vaśam) - under control; इति + एव (iti + ēva) - precisely thus; जानाति (jānāti) - knows; संसारात् (saṁsārāt) - from saṃsāra; मुच्यते (mucyatē) - is liberated; हि (hi) - indeed; सः (saḥ) - he;]

But whoever knows precisely thus—that all this without exception is dependent, always under Hari’s control—is indeed liberated from saṃsāra. (13)

इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितः तत्त्वविवेकः ॥

iti śrīmadānandatīrthabhagavatpādācāryaviracitaḥ tattvavivēkaḥ ॥

[इति (iti) - thus ends; श्रीमत् + आनन्दतीर्थ + भगवत्पादाचार्य (śrīmat + ānandatīrtha + bhagavatpādācārya) - the venerable Ānandatīrtha Bhagavatpādācārya; विरचितः (viracitaḥ) - composed by; तत्त्वविवेकः (tattvavivēkaḥ) - Tattvaviveka;]

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