Verse 3.2.14

Sanskrit text, Unicode transliteration and English translation of verse 3.2.14:

तस्य शब्दार्थसंबन्धरूपमेकस्य दृश्यते ।
तद् दृश्यं दर्शनं द्रष्टा दर्शने च प्रयोजनम् ॥ १४ ॥

tasya śabdārthasaṃbandharūpamekasya dṛśyate |
tad dṛśyaṃ darśanaṃ draṣṭā darśane ca prayojanam || 14 ||

14. That one Reality is seen as the word, the meaning and their relation. It is the seen, the seeing the see-er and the fruit of the seeing.

Commentary

The author now says that, as everything is Brahman, even contradictory usages are resolved in it.

[Read verse 14 above]

[The expression, the expressed and their relation are one in the ultimate reality. In it, the power of the expression (vācaka, śrutiśakti) and that of the expressed (vācya arthaśakti) are united. In the manifested state, it appears as two branches, the word and the meaning (śruti and artha). Manifestation as knowledge (jñāna) and the known (jñeya) separately is nescience. This has been explained in the Brahmakāṇḍa. It is the same reality which evolves as the see-er and the seen. What is called the seen, or the objective world figures in the consciousness. Its very essence is, therefore, consciousness. If it were not so, it could not be illuminated. It has also been declared that the see-er, the individual soul, limited by nescience, the transmigrator, is really Brahman, because, being conscious, cannot be really different from the ultimate reality. The mention of the two accessories (kāraka) namely, the agent and the object (kartā and karma, i.e. the see-er and the seen) is meant to include the other accessories also. Thus the whole of the objective world (siddha) is included. The word darśana refers to the main action and includes all other actions and so the whole of the world of processes (sādhya) is included. The manifestation called action is determined by the power called Time and the manifestation called concrete object or embodied object (mūrtti) is determined by the power called Space (Dik). Thus, the whole universe, consisting of things and processes (mūrttivivarta and kriyāvivarta) is set forth. The word prayojana in the verse stands for the fruit of all actions. Thus, all the three things, sādhya, sādhana and phala are included and it. has been shown that the whole of it is a vivarta of Brahman. This has already been explained in Vāk. I. 4. The ‘seen’ and the ‘seeing’ are separately mentioned because usage consists of prakhyā, i.e., cognition or ‘seeing’ and upākhyā, i.e., giving expression to cognition by means of words involving śabda, artha and sambandha which together stand for the ‘seen’. All this, of course, is in the state of nescience. In reality, all this differentiation does not exist.]

The author now shows that when all the appearances disappear, something unchangeable does remain.