Upādhikhaṇḍanam (उपाधिखण्डनम्)
उपाधिखण्डनम्
upādhikhaṇḍanam
[उपाधि (upādhi) - limiting adjunct; खण्डनम् (khaṇḍanam) - refutation;]
Refutation of the Limiting Adjunct
नारायणोऽगण्यगुणनित्यैकनिलयाकृतिः । अशेषदोषरहितः प्रीयतां कमलालयः ॥१॥
nārāyaṇō’gaṇyaguṇanityaikanilayākr̥tiḥ । aśēṣadōṣarahitaḥ prīyatāṁ kamalālayaḥ ॥1॥
[नारायणः (nārāyaṇaḥ) - Nārāyaṇa; अगण्य + गुण (agaṇya + guṇa) - innumerable qualities; नित्य (nitya) - eternal; एक (ēka) - sole; निलय (nilaya) - abode; आकृतिः (ākr̥tiḥ) - whose form is; अशेष + दोष (aśēṣa + dōṣa) - every defect; रहितः (rahitaḥ) - free from; प्रीयताम् (prīyatām) - may he be pleased; कमला + आलयः (kamalā + ālayaḥ) - the abode of Kamalā;]
May Nārāyaṇa, whose form is the eternal and sole abode of innumerable qualities, who is free from every defect, and who is the abode of Kamalā, be pleased. (1)
अज्ञताऽखिलसंवेत्तुर्घटते न कुतश्चन । उपाधिभेदाद्धटत इति चेत् स स्वभावतः ॥२॥
ajñatā’khilasaṁvētturghaṭatē na kutaścana । upādhibhēdāddhaṭata iti cēt sa svabhāvataḥ ॥2॥
[अज्ञता (ajñatā) - ignorance; अखिल-संवेत्तुः (akhila-saṁvēttuḥ) - on the part of the knower of all; घटते (ghaṭatē) - is possible; न (na) - not; कुतश्चन (kutaścana) - in any way; उपाधि-भेदात् (upādhi-bhēdāt) - because of a difference in limiting adjuncts; घटते (ghaṭatē) - it is possible; इति (iti) - thus; चेत् (cēt) - if it is claimed; सः (saḥ) - that difference; स्वभावतः (svabhāvataḥ) - by its very nature;]
Ignorance cannot in any way occur in the knower of all. If it is claimed that it occurs because of a difference in limiting adjuncts, then that difference is by its very nature… (2)
अज्ञानतो वा द्वैतस्य सत्यता स्वत एव चेत् । अनवस्थितिरज्ञानहेतौ वाऽन्योन्यसिद्धिता ॥३॥
ajñānatō vā dvaitasya satyatā svata ēva cēt । anavasthitirajñānahētau vā’nyōnyasiddhitā ॥3॥
[अज्ञानतः (ajñānataḥ) - due to ignorance; वा (vā) - or; द्वैतस्य (dvaitasya) - of duality; सत्यता (satyatā) - reality; स्वतः + एव (svataḥ + ēva) - intrinsically indeed; चेत् (cēt) - if; अनवस्थितिः (anavasthitiḥ) - infinite regress; अज्ञान + हेतौ (ajñāna + hētau) - concerning the cause of ignorance; वा (vā) - or; अन्योन्य + सिद्धिता (anyōnya + siddhitā) - mutual establishment;]
Or is it due to ignorance? If it is intrinsic, duality is real. There is either an infinite regress concerning the cause of ignorance or mutual establishment. (3)
चक्रकापत्तिरथवा भेदश्चोपाधितः कुतः । विद्यमानस्य भेदस्य ज्ञापको नैव कारकः ॥४॥
cakrakāpattirathavā bhēdaścōpādhitaḥ kutaḥ । vidyamānasya bhēdasya jñāpakō naiva kārakaḥ ॥4॥
[चक्रक + आपत्तिः (cakraka + āpattiḥ) - the consequence of circularity; अथवा (athavā) - or else; भेदः (bhēdaḥ) - difference; च (ca) - and; उपाधितः (upādhitaḥ) - from an adjunct; कुतः (kutaḥ) - how could it arise; विद्यमानस्य (vidyamānasya) - already existing; भेदस्य (bhēdasya) - of the difference; ज्ञापकः (jñāpakaḥ) - a revealer; न + एव (na + ēva) - certainly not; कारकः (kārakaḥ) - a producer;]
Or else circularity would result. And how could difference arise from an adjunct? An adjunct is a revealer of an already existing difference, certainly not its producer. (4)
उपाधिर्दृष्टपूर्वो हि खेऽपि देशान्तरस्य सः । ज्ञापको विद्यमानस्य मूढबुद्धिव्यपेक्षया ॥५॥
upādhirdr̥ṣṭapūrvō hi khē’pi dēśāntarasya saḥ । jñāpakō vidyamānasya mūḍhabuddhivyapēkṣayā ॥5॥
[उपाधिः (upādhiḥ) - limiting adjunct; दृष्टपूर्वः (dr̥ṣṭapūrvaḥ) - previously observed; हि (hi) - indeed; खे (khē) - in space; अपि (api) - even; देशान्तरस्य (dēśāntarasya) - of another region; सः (saḥ) - it; ज्ञापकः (jñāpakaḥ) - revealer; विद्यमानस्य (vidyamānasya) - of the already existent distinction; मूढ-बुद्धि-व्यपेक्षया (mūḍha-buddhi-vyapēkṣayā) - relative to a dull intellect;]
Indeed, even in space, a limiting adjunct has previously been observed as revealing another region; relative to a dull intellect, it reveals the distinction that already exists. (5)
न चेदुपाधिसम्बन्ध एकदेशेऽथ सर्वगः । एकदेशेऽनवस्था स्यात् सर्वगश्चेन्न भेदकः ॥६॥
na cēdupādhisambandha ēkadēśē’tha sarvagaḥ । ēkadēśē’navasthā syāt sarvagaścēnna bhēdakaḥ ॥6॥
[न (na) - not; चेत् (cēt) - if; उपाधि-सम्बन्धः (upādhi-sambandhaḥ) - connection with the limiting adjunct; एकदेशे (ēkadēśē) - in one region; अथ (atha) - then; सर्वगः (sarvagaḥ) - all-pervading; एकदेशे (ēkadēśē) - if in one region; अनवस्था (anavasthā) - infinite regress; स्यात् (syāt) - would result; सर्वगः (sarvagaḥ) - all-pervading; चेत् (cēt) - if; न (na) - not; भेदकः (bhēdakaḥ) - differentiating;]
If the connection with the limiting adjunct is not in one region, then it is all-pervading. If it is in one region, an infinite regress would result; if it is all-pervading, it does not differentiate. (6)
सुखदुःखादिभोगश्च स्वरूपैक्ये न भेदतः । दृश्यो ह्युपाधिभेदेऽपि हस्तपादादिगो यथा ॥७॥
sukhaduḥkhādibhōgaśca svarūpaikyē na bhēdataḥ । dr̥śyō hyupādhibhēdē’pi hastapādādigō yathā ॥7॥
[सुख-दुःख-आदि-भोगः + च (sukha-duḥkha-ādi-bhōgaḥ + ca) - and the experience of pleasure pain and so forth; स्वरूप-ऐक्ये (svarūpa-aikyē) - when the essential nature is identical; न (na) - not; भेदतः (bhēdataḥ) - differentiated on account of difference; दृश्यः (dr̥śyaḥ) - is observed; हि (hi) - for indeed; उपाधि-भेदे + अपि (upādhi-bhēdē + api) - even when the limiting adjuncts differ; हस्त-पाद-आदि-गः (hasta-pāda-ādi-gaḥ) - occurring in the hands feet and so forth; यथा (yathā) - just as;]
And when the essential nature is identical, the experience of pleasure, pain, and so forth is not differentiated on account of difference; for indeed, even when the limiting adjuncts differ, it is observed as occurring in the hands, feet, and so forth. (7)
नानादेहगभोगानुसन्धानं योगिनो यथा । न चेद्भोगानुसन्धानं तदिच्छा योगिनः कुतः ॥८॥
nānādēhagabhōgānusandhānaṁ yōginō yathā । na cēdbhōgānusandhānaṁ tadicchā yōginaḥ kutaḥ ॥8॥
[नाना + देह + ग + भोग + अनुसन्धानम् (nānā + dēha + ga + bhōga + anusandhānam) - integration of experiences occurring in various bodies; योगिनः (yōginaḥ) - of a yogin; यथा (yathā) - just as; न (na) - not; चेत् (cēt) - if; भोग + अनुसन्धानम् (bhōga + anusandhānam) - integration of experiences; तत् + इच्छा (tat + icchā) - desire for that; योगिनः (yōginaḥ) - of the yogin; कुतः (kutaḥ) - from where;]
Just as a yogin integrates experiences occurring in various bodies. If there were no integration of experiences, from where would the yogin’s desire for that arise? (8)
अनुसन्धानरहितदेहबाहुल्यमन्यथा । सिद्धमेव हि तत्पक्षे विशेषो योगिनः कुतः ॥९॥
anusandhānarahitadēhabāhulyamanyathā । siddhamēva hi tatpakṣē viśēṣō yōginaḥ kutaḥ ॥9॥
[अनुसन्धान-रहित (anusandhāna-rahita) - devoid of interconnected awareness; देह-बाहुल्यम् (dēha-bāhulyam) - plurality of bodies; अन्यथा (anyathā) - otherwise; सिद्धम् (siddham) - established; एव (ēva) - already; हि (hi) - indeed; तत्-पक्षे (tat-pakṣē) - on that position; विशेषः (viśēṣaḥ) - distinctive feature; योगिनः (yōginaḥ) - of the yogin; कुतः (kutaḥ) - whence;]
Otherwise, a plurality of bodies devoid of interconnected awareness is already established; indeed, on that position, whence would the yogin’s distinctive feature arise? (9)
सिद्धौ हि कर्मभेदस्य स्यादुपाधिविभिन्नता । तत्सिद्धौ चैव तत्सिद्धिरित्यन्योन्यव्यपाश्रयः ॥१०॥
siddhau hi karmabhēdasya syādupādhivibhinnatā । tatsiddhau caiva tatsiddhirityanyōnyavyapāśrayaḥ ॥10॥
[सिद्धौ (siddhau) - upon establishment; हि (hi) - for; कर्म-भेदस्य (karma-bhēdasya) - of difference in karma; स्यात् (syāt) - would arise; उपाधि-विभिन्नता (upādhi-vibhinnatā) - differentiation by limiting adjuncts; तत्-सिद्धौ (tat-siddhau) - upon establishment of that differentiation; च + एव (ca + ēva) - and only; तत्-सिद्धिः (tat-siddhiḥ) - establishment of that difference in karma; इति (iti) - thus; अन्योन्य-व्यपाश्रयः (anyōnya-vyapāśrayaḥ) - mutual dependence;]
For, upon the establishment of difference in karma, differentiation by limiting adjuncts would arise; and only upon the establishment of the latter would the former be established. Thus there is mutual dependence. (10)
आत्मस्वभावभेदस्य विदोषत्वेन चाखिलः । प्रत्यक्षादिविरोधाच्च दुष्टः पक्षोऽयमञ्जसा ॥११॥
ātmasvabhāvabhēdasya vidōṣatvēna cākhilaḥ । pratyakṣādivirōdhācca duṣṭaḥ pakṣō’yamañjasā ॥11॥
[आत्म-स्वभाव-भेदस्य (ātma-svabhāva-bhēdasya) - of difference in the intrinsic natures of selves; विदोषत्वेन (vidōṣatvēna) - because of its faultlessness; च (ca) - and; अखिलः (akhilaḥ) - in its entirety; प्रत्यक्ष-आदि-विरोधात् (pratyakṣa-ādi-virōdhāt) - because of conflict with perception and the like; च (ca) - and; दुष्टः (duṣṭaḥ) - defective; पक्षः (pakṣaḥ) - position; अयम् (ayam) - this; अञ्जसा (añjasā) - plainly;]
This position is plainly defective in its entirety, both because difference in the intrinsic natures of selves is faultless and because the position conflicts with perception and the like. (11)
चेष्टालिङ्गेन सात्मत्वे परदेहस्य साधिते । अन्यत्वं स्वात्मनस्तस्मात् सर्वैरेवानुभूयते ॥१२॥
cēṣṭāliṅgēna sātmatvē paradēhasya sādhitē । anyatvaṁ svātmanastasmāt sarvairēvānubhūyatē ॥12॥
[चेष्टा + लिङ्गेन (cēṣṭā + liṅgēna) - by activity as an inferential mark; स + आत्मत्वे (sa + ātmatvē) - in the possession of a self; पर + देहस्य (para + dēhasya) - by another body; साधिते (sādhitē) - when established; अन्यत्वम् (anyatvam) - distinctness; स्व + आत्मनः (sva + ātmanaḥ) - from one's own self; तस्मात् (tasmāt) - therefore; सर्वैः + एव (sarvaiḥ + ēva) - by everyone indeed; अनुभूयते (anubhūyatē) - is experienced;]
When another body’s possession of a self is established by activity as an inferential mark, that self’s distinctness from one’s own self is therefore experienced by everyone indeed. (12)
अज्ञता चाल्पशक्तित्वं दुःखित्वं स्वल्पकर्तृता । सर्वज्ञतादीशगुणविरुद्धा ह्यनुभूतिगाः ॥१३॥
ajñatā cālpaśaktitvaṁ duḥkhitvaṁ svalpakartr̥tā । sarvajñatādīśaguṇaviruddhā hyanubhūtigāḥ ॥13॥
[अज्ञता (ajñatā) - ignorance; च (ca) - and; अल्प + शक्तित्वम् (alpa + śaktitvam) - possession of limited power; दुःखित्वम् (duḥkhitvam) - being subject to suffering; स्वल्प + कर्तृता (svalpa + kartr̥tā) - limited agency; सर्वज्ञता + आदि (sarvajñatā + ādi) - omniscience and the like; ईश + गुण (īśa + guṇa) - qualities of the Lord; विरुद्धाः (viruddhāḥ) - opposed to; हि (hi) - indeed; अनुभूति + गाः (anubhūti + gāḥ) - found in experience;]
And ignorance, possession of limited power, being subject to suffering, and limited agency are indeed found in experience and are opposed to the Lord’s qualities, such as omniscience. (13)
सार्वज्ञादिगुणा विष्णोः श्रुतिषु प्रतिपादिताः । ‘सत्यः सो अस्य महिमे’ (ऋ.सं.८.३.४) त्यादिवाक्यान्मृषा न च ॥१४॥
sārvajñādiguṇā viṣṇōḥ śrutiṣu pratipāditāḥ । ‘satyaḥ sō asya mahimē’ (r̥.saṁ.8.3.4) tyādivākyānmr̥ṣā na ca ॥14॥
[सार्वज्ञ (sārvajña) - omniscience; आदि (ādi) - beginning with; गुणाः (guṇāḥ) - qualities; विष्णोः (viṣṇōḥ) - of Viṣṇu; श्रुतिषु (śrutiṣu) - in the Śrutis; प्रतिपादिताः (pratipāditāḥ) - taught; सत्यः (satyaḥ) - real; सो (sō) - that; अस्य (asya) - of his; महिमा (mahimā) - greatness; इति (iti) - thus; आदि (ādi) - and so forth; वाक्यात् (vākyāt) - on the basis of the statement; मृषा (mr̥ṣā) - false; न (na) - not; च (ca) - and;]
The qualities of Viṣṇu beginning with omniscience are taught in the Śrutis; and, on the basis of statements such as “That greatness of his is real,” they are not false. (14)
न च वेदोक्तमिथ्यात्वे मानं तन्मानताऽपि न । अतोऽज्ञासम्भवादेव नाधिकार्यैक्यवादिनाम् ॥१५॥
na ca vēdōktamithyātvē mānaṁ tanmānatā’pi na । atō’jñāsambhavādēva nādhikāryaikyavādinām ॥15॥
[न (na) - not; च (ca) - and; वेद + उक्त + मिथ्यात्वे (vēda + ukta + mithyātvē) - for the falsity of what the Veda states; मानम् (mānam) - valid means of knowledge; तत् + मानता (tat + mānatā) - that status as a valid means of knowledge; अपि (api) - also; न (na) - not; अतः (ataḥ) - therefore; अज्ञ + असम्भवात् (ajña + asambhavāt) - because an ignorant person is impossible; एव (ēva) - precisely; न (na) - no; अधिकारी (adhikārī) - qualified aspirant; ऐक्य + वादिनाम् (aikya + vādinām) - for the proponents of identity;]
Nor is there any valid means of knowledge establishing the falsity of what the Veda states, nor would that have the status of a valid means of knowledge. Therefore, precisely because an ignorant person is impossible, there is no qualified aspirant for the proponents of identity. (15)
अतो नाज्ञातमिति च विषयो विषयान्तरे । अज्ञाभावात् फलं कस्य योगः शशनृशृङ्गयोः ॥१६॥
atō nājñātamiti ca viṣayō viṣayāntarē । ajñābhāvāt phalaṁ kasya yōgaḥ śaśanr̥śr̥ṅgayōḥ ॥16॥
[अतः (ataḥ) - therefore; न (na) - there is no; अज्ञातम् (ajñātam) - unknown; इति (iti) - as such; च (ca) - also; विषयः (viṣayaḥ) - object; विषय-अन्तरे (viṣaya-antarē) - with respect to another object; अज्ञ-अभावात् (ajña-abhāvāt) - because no ignorant person exists; फलम् (phalam) - result; कस्य (kasya) - whose; योगः (yōgaḥ) - conjunction; शश-नृ-शृङ्गयोः (śaśa-nr̥-śr̥ṅgayōḥ) - of a hare’s horn and a man’s horn;]
Therefore, too, there is no object characterized as “unknown” with respect to another object. Since no ignorant person exists, whose is the result? The conjunction is that of a hare’s horn and a man’s horn. (16)
दुर्घटत्वं भूषणं चेत् स्यादविद्यात्वमात्मनः । अन्धन्तमोऽप्यलङ्कारो नित्यदुःखं शिरोमणिः ॥१७॥
durghaṭatvaṁ bhūṣaṇaṁ cēt syādavidyātvamātmanaḥ । andhantamō’pyalaṅkārō nityaduḥkhaṁ śirōmaṇiḥ ॥17॥
[दुर्घटत्वम् (durghaṭatvam) - incoherence; भूषणम् (bhūṣaṇam) - an ornament; चेत् (cēt) - if; स्यात् (syāt) - were; अविद्यात्वम् (avidyātvam) - being ignorance; आत्मनः (ātmanaḥ) - of the self; अन्धन्तमः (andhantamaḥ) - blind darkness; अपि (api) - even; अलङ्कारः (alaṅkāraḥ) - an adornment; नित्यदुःखम् (nityaduḥkham) - eternal suffering; शिरोमणिः (śirōmaṇiḥ) - a crest-jewel;]
If incoherence were an ornament, the self’s being ignorance would be one; even blind darkness would be an adornment, and eternal suffering a crest-jewel. (17)
अतो ‘परो मात्रये’ (ऋ.सं.७.९९) ति पूर्वश्रुतिनिदर्शितः । ‘अन्यमीश’(श्वे.उ.४.७) मिति श्रुत्या भिन्नजीवदृशं गतः ॥ भिन्नत्वेनात्मसादृश्यदो ‘यदे’ (आथ.उ.३.१.३) ति श्रुतेः सदा ॥१८॥
atō ‘parō mātrayē’ (r̥.saṁ.7.99) ti pūrvaśrutinidarśitaḥ । ‘anyamīśa’(śvē.u.4.7) miti śrutyā bhinnajīvadr̥śaṁ gataḥ ॥ bhinnatvēnātmasādr̥śyadō ‘yadē’ (ātha.u.3.1.3) ti śrutēḥ sadā ॥18॥
[अतः (ataḥ) - therefore; परः (paraḥ) - beyond; मात्रया (mātrayā) - measure; इति (iti) - thus; पूर्व + श्रुति + निदर्शितः (pūrva + śruti + nidarśitaḥ) - indicated by the preceding śruti; अन्यम् (anyam) - the other; ईशम् (īśam) - the Lord; इति (iti) - thus; श्रुत्या (śrutyā) - by the śruti; भिन्न + जीव + दृशम् (bhinna + jīva + dr̥śam) - into the sight of the distinct individual self; गतः (gataḥ) - has come; भिन्नत्वेन (bhinnatvēna) - while remaining distinct; आत्म + सादृश्य + दः (ātma + sādr̥śya + daḥ) - granting similarity to himself; यदा (yadā) - when; इति (iti) - thus; श्रुतेः (śrutēḥ) - according to the śruti; सदा (sadā) - always;]
Therefore, he is indicated by the preceding śruti as “beyond measure.” By the śruti, “the other, the Lord,” he has come into the sight of the individual self distinct from him. Remaining distinct, he always grants similarity to himself, according to the śruti, “When …” (भिन्नत्वेनात्मसादृश्यदो ‘यदे’ (आथ.उ.3.1.3) ति श्रुतेः सदा ॥18)
मायावादतमोव्याप्तमिति तत्त्वदृशा जगत् । भातं सर्वज्ञसूर्येण प्रीतये श्रीपतेः सदा ॥१९॥
māyāvādatamōvyāptamiti tattvadr̥śā jagat । bhātaṁ sarvajñasūryēṇa prītayē śrīpatēḥ sadā ॥19॥
[मायावाद + तमस् + व्याप्तम् (māyāvāda + tamas + vyāptam) - pervaded by the darkness of Māyāvāda; इति (iti) - thus; तत्त्व + दृशा (tattva + dr̥śā) - by the seer of reality; जगत् (jagat) - the world; भातम् (bhātam) - illuminated; सर्वज्ञ + सूर्येण (sarvajña + sūryēṇa) - by the omniscient sun; प्रीतये (prītayē) - for the pleasure; श्री + पतेः (śrī + patēḥ) - of the Lord of Śrī; सदा (sadā) - always;]
Thus the world, pervaded by the darkness of Māyāvāda, was illuminated by the omniscient sun, the seer of reality, always for the pleasure of the Lord of Śrī. (19)
नमोऽमन्दनिजानन्दसान्द्रसुन्दरमूर्तये । इन्दिरापतये नित्याऽनन्दभोजनदायिने ॥२०॥
namō’mandanijānandasāndrasundaramūrtayē । indirāpatayē nityā’nandabhōjanadāyinē ॥20॥
[नमः (namaḥ) - homage; अमन्द (amanda) - intense; निज (nija) - his own; आनन्द (ānanda) - bliss; सान्द्र (sāndra) - dense with; सुन्दर (sundara) - beautiful; मूर्तये (mūrtayē) - to him whose form is; इन्दिरा (indirā) - Indirā; पतये (patayē) - to the Lord; नित्य + आनन्द (nitya + ānanda) - eternal bliss; भोजन (bhōjana) - enjoyment; दायिने (dāyinē) - to the giver;]
Homage to him whose beautiful form is dense with his own intense bliss, to the Lord of Indirā, the giver of the enjoyment of eternal bliss. (20)
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितम् उपाधिखण्डनं समाप्तम् ॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitam upādhikhaṇḍanaṁ samāptam ॥
[इति (iti) - thus; श्रीमत् (śrīmat) - illustrious; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचितम् (viracitam) - composed by; उपाधि + खण्डनम् (upādhi + khaṇḍanam) - Refutation of Upādhi; समाप्तम् (samāptam) - is complete;]
Thus, the Refutation of Upādhi, composed by the illustrious Ānandatīrtha Bhagavatpādācārya, is complete.
