The Tattvasangraha [with commentary]

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

This page contains verse 1841 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 1841.

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

स्वर्गापवर्गसंसर्गयत्नोऽयमफस्ततः ।
ईहासाध्यं न किञ्चिद्धि फलमत्रोपलक्ष्यते ॥ १८४१ ॥

svargāpavargasaṃsargayatno'yamaphastataḥ |
īhāsādhyaṃ na kiñciddhi phalamatropalakṣyate || 1841 ||

As a consequence of this, all attempt to attain heaven and final beatitude would be futile; as no fruit is found that could be attained by effort.—(1841)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Then again, for the man for whom the Past and Future are actually present,—the fruit of acts also would be there at all times; hence any effort to attain Heaven or Final Beatitude would be futile; as there would be no fruit that could be attained by effort,—what would be the efficiency of the Austerities and Penances that constitute ‘effort’?—It might be said that “they would have the efficiency to produce the desired results”.—That would mean that the said ‘Production’ of Results is something that was not there before and has come about now.—But even so, what is it that would be efficient? And wherein would it be efficient?—“The efficiency would lie in making the results ‘present’”.—What do you mean by ‘making them present’?—If it means ‘bringing them to another place’, then the thing becomes eternal, as it would remain for all time.—How too could there be any such ‘bringing’ in the case of Sensations, etc., which are immobile? Even so, this ‘bringing’ would be something that did not exist before, but has now come into existence.

Heaven’ stands for the place on the summits of mount Meru.—‘Apavarga’, ‘Final Beatitude’, stands for Deliverance;—the ‘Saṃsarga’ of these is their attainment.—The ‘effort’ for this consists in Observances and Austerities.—(1841)

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