2001 Verse 3202-3204

Original

न ह्यप्रतिघतामात्रात्सर्वगोचरतोच्यते ।
स्वार्थेष्वप्यप्रतीघाताद्भवत्यप्रतिघं हि तत् ॥ ३२०२ ॥
एतच्च फलदज्ञानं यावद्धर्मा( दि )गोचरम् ।
नतु वृक्षादिभिर्ज्ञातैः सर्वैः किंचित्प्रयोजनम् ॥ ३२०३ ॥
यावदौपयिकज्ञानं नचैतत्प्रतिहन्यते ।
तेनाप्रतिघविज्ञानव्यपदेशोऽस्य लभ्यते ॥ ३२०४ ॥

na hyapratighatāmātrātsarvagocaratocyate |
svārtheṣvapyapratīghātādbhavatyapratighaṃ hi tat || 3202 ||
etacca phaladajñānaṃ yāvaddharmā( di )gocaram |
natu vṛkṣādibhirjñātaiḥ sarvaiḥ kiṃcitprayojanam || 3203 ||
yāvadaupayikajñānaṃ nacaitatpratihanyate |
tenāpratighavijñānavyapadeśo’sya labhyate || 3204 ||

“Being untrammelled does hot mean that it envisages all things; it may be called ‘untrammelled’ when it is so only in relation to its own particular object.”—(3202)

“That is so because it is only the cognition of dharma, etc. that is fruitful; no useful purpose is served by the cognition of such ordinary things as the tree and the like.—Thus then, inasmuch as this whole fruitful cognition is not obstructed, it is called ‘untrammelled’.”—(3203-3204)

Kamalaśīla

[verse 3202]:

Question:—If the knowledge of Brahmā relating to other things were ‘trammelled’ (obstructed),—then how could it be called ‘untrammelled’?

Answer:—[see verse 3202 above]

Question;—If that is so, then so far as the particular object of a Cognition is concerned, the Cognition of all men is ‘untrammelled’; what peculiarity then would there be in the Cognition of Brahmā that it alone should be specially called ‘untrammelled’?

Answer:—[see verses 3203-3204 above]

[verses 3203-3204]:

This is the explanation given:—As regards Dharma and other matters useful for man, it is the knowledge of Brahmā alone that is untrammelled,—not of others. That is the reason why the knowledge of Brahmā alone—not others,—has been called ‘untrammelled’, by reason of its not being obstructed in relation to its own objective.

‘Aupayika-jñāna’—The knowledge of such useful matters as Dharma and the rest.

‘Yāvat’—whole. This qualifies ‘jñānam’, ‘knowledge—(3203-3204)

The following Text offers another explanation:—[see verse 3205 next]