Verse 3538-3540

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

प्रकृत्या भास्वरे चित्ते द्वयाकाराकलङ्किते ।
द्वयाकाराविमूढात्मा कःकुर्यादन्यथामतिः(तिम्?) ॥ ३५३८ ॥
द्वयनैरात्म्यबोधे च स्त्र्यादिसङ्कल्पभाविनः ।
रागद्वेषादयो दोषाः संक्षीयन्तेऽप्रयत्नतः ॥ ३५३९ ॥
इदं तत्परमं तत्त्वं तत्त्ववादी जगाद यत् ।
सर्वसम्पत्प्रदं चैव केशवादेरगोचरः ॥ ३५४० ॥

prakṛtyā bhāsvare citte dvayākārākalaṅkite |
dvayākārāvimūḍhātmā kaḥkuryādanyathāmatiḥ(tim?) || 3538 ||
dvayanairātmyabodhe ca stryādisaṅkalpabhāvinaḥ |
rāgadveṣādayo doṣāḥ saṃkṣīyante'prayatnataḥ || 3539 ||
idaṃ tatparamaṃ tattvaṃ tattvavādī jagāda yat |
sarvasampatpradaṃ caiva keśavāderagocaraḥ || 3540 ||

In regard to the luminous consciousness, not marred by the two forms,—who could entertain any wrong notions, if his mind is not deluded by the two forms?—As soon as there is recognition of the ‘soul-less-ness’ of both,—all those defects of love, hate and the like which have their source in the thoughts of women and such things, disappear without effort.—This is the highest truth which the ‘expounder of unity’ propounded,—which brings all kinds of prosperity, far beyond the reach’ of Keśava and others.—(3538-3540)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

‘If his mind is not deluded, etc.’—i.e. who has got rid of all obsession of the apprehender and the apprehended.

‘As soon as there is recognition, etc. etc.’—i.e. the recognition of the fact that the (1) Body and (2) All other things are without soul;—or it may mean the recognition of the ‘nairātmya’—unreality—‘of both’—i.e. of the apprehended as well as the Apprehender.

‘Far beyond the reach of, etc. etc.’—‘Keśava’ stands for Hari (Viṣṇu).—‘And others’ includes ‘Īśvara' and the rest.—(3538-3540)

Question:—“Why is not the self-Cognition of Keśava and others also regarded as pure?”

Answer:—[see verses 3541-3543 next]