The Tattvasangraha [with commentary]

by Ganganatha Jha | 1937 | 699,812 words | ISBN-10: 8120800583 | ISBN-13: 9788120800588

This page contains verse 97-100 of the 8th-century Tattvasangraha (English translation) by Shantarakshita, including the commentary (Panjika) by Kamalashila: dealing with Indian philosophy from a Buddhist and non-Buddhist perspective. The Tattvasangraha (Tattvasamgraha) consists of 3646 Sanskrit verses; this is verse 97-100.

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

अथोच्यते प्रधानस्य त्रिरूपत्वं व्यवस्थितम् ।
तत्रायं रजसा युक्तः सर्गहेतुर्महेश्वरः ॥ ९७ ॥
उद्भूतवृत्तिसत्त्वं तु यदा संश्रयते पुनः ।
तदा सर्वस्य लोकस्य स्थितेर्याति निमित्तताम् ॥ ९८ ॥
उद्भूतशक्तिरूपेण तमसा युज्यते यदा ।
प्रलयं सर्वजगतस्तदा किल करोत्ययम् ॥ ९९ ॥
रजःसत्वादिरूपादि तदेवं सहकारिणः ।
क्रमेणैवास्य वर्तन्ते कार्याणां नाक्रमस्ततः ॥ १०० ॥

athocyate pradhānasya trirūpatvaṃ vyavasthitam |
tatrāyaṃ rajasā yuktaḥ sargaheturmaheśvaraḥ || 97 ||
udbhūtavṛttisattvaṃ tu yadā saṃśrayate punaḥ |
tadā sarvasya lokasya sthiteryāti nimittatām || 98 ||
udbhūtaśaktirūpeṇa tamasā yujyate yadā |
pralayaṃ sarvajagatastadā kila karotyayam || 99 ||
rajaḥsatvādirūpādi tadevaṃ sahakāriṇaḥ |
krameṇaivāsya vartante kāryāṇāṃ nākramastataḥ || 100 ||

The theistic Sāṃkhya may argue as follows:—“it is a well-established pact that primordial matter is triple in its essence;—when the supreme lord comes into contact with the manifested rajas-aspect (energy), he becomes the cause of creation;—when again, he has recourse to the manifested sattva-aspect (harmony), then he becomes the cause of the subsistence of the world;—when he comes into contact with the manifestly operative tamas-aspect (inertia), then he brings about the dissolution of the entire world. thus the attributes of harmony, energy and the rest are his auxiliaries, and these become operative only consecutively; that is why there is no absence of consecutiveness (i.e. simultaneity) of products.”—(97-100)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

With the following Text, the Author proceeds to point out, from the standpoint of the Opponent, the inadmissibility (unproven character) of the Reason put forward above (under 87), to the effect that ‘when the Cause is present in its complete form, the Effect must appear as a matter of course, just as it is found in the case of the Sprout, etc. etc.’:—[see verse 97-100 above]

“Even though these two Causes (Primordial Matter and God) are constantly present together, yet the various products will come into existence only consecutively, one after the other; because the three Attributes of Primordial Matter,—Sattva and the rest,—are the auxiliaries of God; and as these Attributes function only consecutively, there is bound to be consecutiveness in the Products also. For instance, when God becomes affected by the operative Rajas-attribute, He becomes the Creator of creatures, as the Rajas-attribute is conducive to production;—when however, He has recourse to the operative Sattva-attribute, then He becomes the Cause of the continued existence of the worlds, because the Sattva-attribute is conducive to subsistence when He comes into contact with the operative Tamos-attribute, then He brings about the dissolution—destruction—of the entire World; as the Tamas-attribute is conducive to mergence(dissolution).—This process has been thus described (by Bāṇa-Bhaṭṭa in the opening verse of his Kādambarī):—‘He who has recourse to Rajas at the birth of creatures, to Sattva during their existence, and to Tamas at their dissolution,—who is unborn, and controls the birth, existence and destruction, who consists of the Three Vedas, the very essence of the Three Attributes,—to Him obeisance!’

“The particle ‘Kila’ (in Text 99) is meant to indicate improbability (of any complete Dissolution).”—(97-100)

The answer to the above is provided in the following Text:—[see verse 101-102 next]

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