The Tattvasangraha [with commentary]

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

This page contains verse 3632 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 3632.

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

स्वभावेनाविभक्तेन यः सर्वमवबुध्यते ।
स्वरूपाण्येव भावानां सर्वेषां सोऽवबुध्यते ॥ ३६३२ ॥
सा(स्वा)त्मकाक्षणिकादिभ्यो यद्व्यावृत्तं स्वलक्षणम् ।
शमोत्प्रेक्षानिमित्तत्वात्सामान्यं तदिहोच्यते ॥ ३६३३ ॥
तद्ग्राहकं च विज्ञानं भावनाबलभावि यत् ।
योगीशानामभिव्यक्तं तत्स्वलक्षणगोचरम् ॥ ३६३४ ॥

svabhāvenāvibhaktena yaḥ sarvamavabudhyate |
svarūpāṇyeva bhāvānāṃ sarveṣāṃ so'vabudhyate || 3632 ||
sā(svā)tmakākṣaṇikādibhyo yadvyāvṛttaṃ svalakṣaṇam |
śamotprekṣānimittatvātsāmānyaṃ tadihocyate || 3633 ||
tadgrāhakaṃ ca vijñānaṃ bhāvanābalabhāvi yat |
yogīśānāmabhivyaktaṃ tatsvalakṣaṇagocaram || 3634 ||

The person who apprehends all things in their own undiversified form, knows the very forms of all things.—(3632)

It is the ‘specific individuality’ itself, as differentiated from heterogeneous and non-momentary things, which is spoken of here as ‘universal’, on the ground of its leading to calmness and dispassion.—The cognition that apprehends this and is brought about by the force of medication, and appears only in great mystics, envisages the specific individuality itself.—(3633-3634)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

[verse 3632]:

It has been argued under Text 3251, that—“Even if the Person by his own undiversified nature, apprehends all things, he cannot apprehend the specific individualities of all things”.

The answer to this is as follows:—[see verse 3632 above]

Says the Opponent:—“In the scriptures it is said that the Cognition of the Mystics, free from all impurities, appertains to Universal only,—not to Specific Individualities; how do you say that the Consciousness of the mystics, which envisages Universals, apprehends the very forms of all things?”

The answer to this is as follows:—[see verses 3633-3634 above]

[verses 3633-3634]:

That same ‘Specific Individuality’, which, differentiated from things of other kinds, becomes the basis of the notion of ‘Uniformity’, and is then called the ‘Universal’, Hence the consciousness of the Mystic which apprehends it and which becomes clearly manifested by the force of his Meditation, envisages the Specific Individuality itself; hence there is nothing incongruous in the same Cognition apprehending the Universal as well as the Specific Individuality.

It has been argued under Text 3253, that—“the said uniform cognition would be either true or false; if it is true, it goes against perceptible facts, as it makes all things one”.

All this also has been answered by what has been just explained; because what the mystic consciousness apprehends is the Specific Individuality.—(3633-3634)

Like what you read? Consider supporting this website: