The Tattvasangraha [with commentary]

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

This page contains verse 149-150 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 149-150.

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

ज्ञानं ज्ञेयक्रमात्सिद्धं क्रमवत्सर्वमन्यथा ।
यौगपद्येन तत्कार्यं विज्ञानमनुषज्यते ॥ १४९ ॥
ज्ञानमात्रेऽपि नैवास्य शक्र(क्य ?)रूपं ततः परम् ।
भवतीति प्रसक्ताऽस्य वन्ध्यासूनुसमानता ॥ १५० ॥

jñānaṃ jñeyakramātsiddhaṃ kramavatsarvamanyathā |
yaugapadyena tatkāryaṃ vijñānamanuṣajyate || 149 ||
jñānamātre'pi naivāsya śakra(kya ?)rūpaṃ tataḥ param |
bhavatīti prasaktāऽsya vandhyāsūnusamānatā || 150 ||

All consciousness must be consecutive, as it must follow the order of sequence of the objects cognised; if it were not so, its effect in the form of cognition would come about simultaneously.—hence even in the effect in the form of ‘cognition’, there is nothing, apart from the rejecting and acquiring, which could be within the powers of brahman; so that it becomes reduced to the position of the ‘son of the barren woman’.—(149-150)


Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Further, you must understand that Brahman is not capable of bringing about even mere Cognition; and being so incapable, Its form turns out to be that of mere non-entity. A further elucidation of this is supplied in the following Text:—[see verses 149-150 above]

All this has been proved under the section dealing with ‘God’ (in Text 89).

Tataḥ param’, ‘apart from that’;—i.e. other than the Blue and other things which form the basis of the acts of rejecting and acquiring.—Or the term ‘tataḥ’ may be taken as the re-assertion of the Conclusion; the meaning being that ‘it is something apart from the Blue and other things which form the basis of the acts of Rejecting and Acquiring’,—Or the term ‘tataḥ’ may be taken as the re-assertion of the Conclusion, in the form ‘therefore it is true, real’.

The position of theSon of the Barren Woman’;—for regarding the ‘Son of the Barren Woman’ as a non-entity, there is no reason apart from the fact of his being incapable of effective action.—(149-150)

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