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धर्मभूतज्ञानम्

कु

१. अथ क्रमप्राप्तं धर्मभूतज्ञानं निरूप्यते । स्वयम्प्रकाशा- चेतनद्रव्यत्वे सति विषयित्व, विभुत्वे सति प्रभावद्द्रव्यगुणात्म- कत्वम्, अर्थ प्रकाशो बुद्धिः । तल्लक्षणम् ।

२. सद्धर्मभूतज्ञानं ईश्वरस्य नित्यानां च सर्वदा नित्यमेव

ROTAVATARA VII

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Now, attributive consciousness, which comes next in sequence, is explained. It consists in being the subject (viṣayin i.e., the objects are manifested by it) while it is a self-luminous, unconscious2 substance. It is of the nature of substance-attributes (dravya- guna) like light while it is all-pervasive. Consciousness is that which manifests the objects. These are the characteristics of the attributive consciousness.
Attributive consciousness is always eternal and all-pervasive in respect of Isvara and the eternals.

धर्मभूतज्ञानम्

८७

विभु च । बद्धानां तिरोहितमेव । मुक्तानां पूर्वं तिरोहितम् अनन्तरमाविर्भूतम् ।

३. ज्ञानस्य नित्यत्वे ‘ज्ञानमुत्पन्नं ज्ञानं नष्टम्’ इति व्यवहारः कथम् ? इति चेत्, न । ज्ञानस्य सङ्कोचविकासावस्था- मादाय तत्सम्भवात् । दृतेः पात्राद्यथा उदकं क्षरति तथा ज्ञानमपि इन्द्रियद्वारा निःसृत्य अर्थेन सन्निकृष्यते । अहिकुण्डल- वत् सङ्कोचविकासौ ।

४. सर्वं ज्ञानं स्वत एव प्रमाणं स्वयम्प्रकाशं च । ‘विप्रति- पन्ना संवित् स्वगतव्यवहारं प्रति स्वाधीनकिञ्चित्करा, स्वजा-

It is obscured in the case of bound individual selves. In the case of liberated ones it is obscured at first (but) manifests later on.

‘If consciousness is eternal, how can there be the empirical usage “consciousness is born, conscious- ness is destroyed”? If this be asked, no; for (the apparent appearance and disappearance of conscious- ness) is possible by virtue of its states of contraction and expansion. Just as water goes out through the hole of a leather-bag, consciousness issues through the sense organs and contacts the objects. Contraction and expansion (of consciousness) are like the coiling up of a snake.
All consciousness, indeed, is self-valid and self-luminous. (That consciousness is self-luminous is inferred in the following manner ) : ‘The conscious- ness, it is disputed, with reference to its own empirical usage, effects something independently, because it is the cause of empirical usage independent of anything

८८

तीय सम्बन्धानपेक्ष व्यवहारहेतुत्वात्, अर्थेन्द्रियदीपवत् । न च चक्षुरालोकयोः सजातीयत्वम्, आहाङ्कारिकतैजसभेदाद्भेदः ।

५. अनेन ज्ञानस्य क्षणिकत्वं त्रिक्षणावस्थायित्वं, प्राति- भासिकवत् व्यावहारिकस्यापि मिथ्यात्वं, परतः प्रामाण्यं, ज्ञान- स्यैव आत्मत्वम् इत्यादिपक्षा निरस्ताः ।

६. ‘स्तम्भः स्तम्भ’ इत्यादिधारावाहिकज्ञानं तु एकमेव । ७. ननु आगमबलात् ज्ञानस्य नित्यत्वाङ्गीकारे कथं जागर- सुषुप्त्यादिभेदसिद्धिः ? इति चेत्, न । यथा दाहकस्य वह्नेर्दाह्य- सन्निधौ मण्यादिप्रतिबन्धकाद्दाहाभावः तद्वत् ज्ञानस्य तिरोधाय -

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in its own class, like an object, or a sense organ or a light.’s Between sense of sight and light, there is no similarity of generic character; for there is distinction (between them) because of the difference as that of ahankara and that of tejas."

odash 21 2791

That consciousness is momentary, that it endures for three moments, that it is illusory in empiri- cal life as in the phenomenal, that it has extrinsic validity, that consciousness itself is the self-these and similar other views are refuted by this.
The continuous stream of cognition in the form of ‘pillar, pillar’ and so on is but one.7
‘Now, on the strength of Scripture if the eternality of consciousness is admitted, how can the difference of states like waking, sleep, etc. be account- ed for ? If this be asked, no; just as fire which can burn (anything) loses its burning power owing to the obstruction of gem etc.8 in the proximity of a thing to

धर्मभूतज्ञानम्

८९

कत मोविशेषसन्निधानासन्निधानाभ्यां स्वापादिसिद्धिः । पुंस्त्वादि- वच्च । पुंस्त्वादिकं बाल्येतिरोहितं यौवने आविर्भवति ।

८. ‘यो यदाश्रितस्वभावः स तस्य गुणः, विशेषणादिवत्’ इति लक्षणलक्षितत्वात् ज्ञानं गुणः । i

९. यतः सङ्कोचविकासावस्थावत्, अतो द्रव्यमपि भवति । आत्मगुणभूतस्य ज्ञानस्य द्रव्यत्वं कथमिति न शङ्कनीयम् । प्रभावत् एकस्यैव द्रव्यत्वगुणत्वयोर्विरोधाभावात् । अवस्थाश्रयों द्रव्यमिति द्रव्यलक्षणम् । स्वाश्रयादन्यत्र वर्तमानत्वमपि प्रभावत् एवोपपद्यते । प्रयोगश्च – ‘गुणभूता बुद्धिर्द्रव्यं, प्रभावत्’ । ‘ज्ञानं

be burnt, similarly owing to the presence or absence of

of a particular kind of tamas which obscures conscious- ness, sleep and other states are produced. And it is like virility etc.; for virility and other powers are ob- scured in boyhood, but manifest themselves in youth.

Consciousness is of the nature of attribute, because of the characterization of the definition as ‘whichever, by nature, is dependent on something, that (dependent thing) is the attribute (of the object on which it depends ), like the attributes (of a substance)’.

Since consciousness possesses states like con- traction and expansion, it becomes also a substance. It need not be doubted that how consciousness, an attribute of the individual self, could become a sub- stance; for like a light there is no contradiction in the substance-attribute nature of the (same) object. The definition of substance is thus: substance is that which is the abode of states. The extension of consciousness beyond its substrate is possible like light. A syllogism

द्रव्यं, संयोगादृष्टान्यत्वे सति भावनाका रणत्वात्, आत्मवत्’ इति । मुक्तज्ञानस्य युगपदनन्तदेहसंयोगो नयनसूर्यादितेजो- वत् सम्भवति ।

१०.

११. ज्ञानं मतिः प्रज्ञा संवित् धिषणा धीः मनीषा शेमुषी मेधा बुद्धिरित्येवमादयः शब्दा ज्ञानपर्यायाः । बुद्धिरेव उदाधि- भेदात् सुखदुःखेच्छाद्वेषप्रयत्नरूपा । सुखादिजनकज्ञानातिरेके प्रमाणाभावात् । ‘इच्छामि द्वेष्मि’ इति व्यवहारस्य ‘स्मरामि’ इत्यादिवत् ज्ञानविशेषेणैवोपपत्तेः

may be made thus: ‘attributive consciousness is a substance, because it possesses (the attributes of) diffusion etc., like a luminous substance’. (And fur- ther), ‘consciousness is a substance, because it is the cause of cognition (bhavana), different from the con- junction and the unseen effect (adṛṣṭa), like an in- dividual self’.

The consciousness of the liberated can simul- taneously contact infinite number of bodies like rays issuing from the eye, sun, etc.
Terms such as jñāna, mati, prajñā, samvit, dhiṣaṇā, dhi, manīṣā, semuṣī, medha, buddhi and others are synonyms of consciousness. Conscious- ness itself owing to the difference of the limiting adjunct takes the form of happiness, sorrow, desire, hate, endeavour, etc. There is no evidence for the assumption of consciousness as distinct from and as a cause for generating happiness etc. The empirical usage ‘I desire’, ‘I hate’ is accounted as an attribute of consciousness like ‘I remember’ (which is also a different form of consciousness).धर्मभूतज्ञानम्

९१

१२. ननु ‘कामः सङ्कल्पो विचिकित्सा श्रद्धा श्रद्धा धृतिर- धृतिर्हीर्धीर्भीरित्येतत् सर्वं मन एव’ इत्युक्तानां ज्ञानरूपत्वं कथम् ? इति चेत्, न । ज्ञानस्य मनस्हकारित्वनियमात् मन एवेत्युपचारा- दुक्तमिति न विरोधः ।

१३. एवं प्रत्क्षानुमानागमस्मृतिसंशयविपर्ययभ्र मविवेक- व्यवसायमोहरागद्वेष मदमात्सर्यधैर्य चापल्यदम्भलोभक्रोधदर्पस्तम्भ- द्रोहाभिनिवेशनिर्वेदानन्दादयः सुसतिदुर्मतिसुप्रीतुष्टियुन्नतिशान्ति-

विरक्तिरनिमंत्रीदयामुमुक्षालज्जातितिक्षाविचारणा विजिगीषमुदि-

‘Now, it has been stated that desire, resolve, doubt, faith, want of faith, firmness, want of firmness, modesty, intelligence, fear and all these are but the mind. (If they are such ), how could they be of the nature of consciousness? If this be asked, no; since mind, according to an invariable principle, is the associate of consciousness, it was figuratively said that the mind was all. Hence there is no contradiction in

this.

Similarly perception, inference, verbal testi- mony, recollection, doubt, misapprehension, error, dis- crimination, effort, infatuation, attachment, hate, ineb- riety, envy, courage, fickleness, arrogance, covetous- ness, anger, pride, stupefaction, treachery, persistence, disgust, joy, etc., and good state of mind, bad state of mind, affection, contentment, exhaltation, peace, non- attachment, enjoyment friendship, compassion, desire for liberation, modesty forbearance, enquiry, desire for victory, delight, forgiveness, desire to act, aversion, reminiscent impression, hypocrisy, detraction of the

९२

ताक्ष माचिकीर्षा जुगुप्सा भावना कुहनासूया जिघांसा तृष्णा दुराशावा- सनाचर्चाश्रद्धाभक्तिप्रपत्त्यादयश्च जीवगुणा अनन्ता धर्मभूतज्ञाना- वस्याविशेषा एव

१४. एवं ज्ञानशक्तिबलैश्वर्य वीर्य तेजः सौशील्यवात्सल्यमार्द- वार्जव सौहार्द साम्यकारुण्य माधुर्य गांभीर्यौदार्य चातुर्यस्थैर्य पराक्रमा- दयो भगवतोऽनन्तकल्याणगुणाः ज्ञानशक्त्योर्विततिभूताः ।

१५. तत्र ज्ञानं नाम सर्वसाक्षात्काररूपम् । शक्तिघटित- घटनासामर्थ्यम् । बलं धारणसामर्थ्यम् । ऐश्वर्यं नियमनसा- मर्थ्यम् । वीर्यमविकारित्वम् । तेजः पराभिवनसामर्थ्यम् । महतो

Potide

qualities of others, desire to kill, inordinate hankering, cupidity, past impression, discussion, faith, devotion (to God), self-surrender (to God), etc. are the attributes of the individual self, which are innumerable; they are but particular modes of the attributive consciousness.

Likewise knowledge, power, strength, splen- dour, prowess, lustre, excellence of disposition, love, softness, straightforwardness, friendliness, equality, compassion, sweetness, profundity, generosity, clever- ness, steadiness, firmness, heroism, valour, and others are the infinite, auspicious attributes of Bhagavan; they are the expansion of his knowledge and power.
Of these, what is called knowledge is of the nature of universal realization. Power is the capacity to accomplish what cannot be accomplished. Strength is the capacity to bear. Splendour is the capacity to rule. Prowess is immutability. Lustre is the power to vanquish others. Excellence of disposition is the natural tendency of the high to contact the low without

धर्मभूतज्ञानम्

९३

मन्दैः सह नीरन्ध्रेण संश्लेषस्वभावत्वं सौशील्यम् । वात्सल्यं दोषेऽपि गुणत्वबुद्धिः, दोषादशित्वं वा । आश्रितविरहा सहत्वं मार्दवम् । मनोवाक्कायैकरूप्यमार्जवम् । स्वसत्तानपेक्षतद्रापरत्वं सौहार्दम् । जन्मज्ञानवृत्तगुणाद्यनपेक्षाया सर्वैराश्रयणीयत्वं साम्यम् । स्वार्थानपेक्षपरदुःखनिराचिकीर्षा कारुण्यं, परदुःखा सहिष्णुत्वं वा । क्षीरवत् उपाध्यभावेऽपि स्वादुत्वं माधुर्यम् । भक्तानुग्रहवदान्य- त्वादेरामूलतो दुरवगाहत्वं गाम्भीर्यम् । अपरिमितं दत्वापि अतृप्तत्वमौदार्यम् । आश्रितदोषगोपनं चातुर्यम् । अकम्पनीयत्वं

any difference. 10- Love is the disposition to see virtue inspite of the existence of fault, or not finding fault at all. Softness is the inability to endure the separation of one’s own dependents. Straightforwardness is one- ness of thought, word and deed. Friendliness is readi- ness to save them (i.e., dependents) even ignoring one’s own existence. Equality means to become the refuge of all, irrespective of birth, knowledge, behaviour, quali- ties, etc. Compassion is the desire to alleviate the suffer- ing of others without self-interest, or the incapacity to bear the suffering of others. Sweetness is to be dainty without any condition like milk. Profundity means the impossibility to throughly measure the depth of (God’s) favour, munificence, etc. towards His devotees. Generosity is the sense of dissatisfaction even after conferring in abundance. Cleverness consists in hiding the faults of persons who have taken reguge. Steadi- ness is non-agitation. Firmness is the absence of

९४

स्थैर्यम् । अभग्नप्रतिज्ञात्वं धैर्यम् । परबलप्रवेशनसामर्थ्यं शौर्य म् । तन्निराकरणं पराक्रमः इत्याद्यूह्यम् ।

१६. ज्ञानविशेष भूतयोर्भक्तिप्रपत्त्योः स्वरूपं किञ्चिदुच्यते- भक्तिप्रपत्तिभ्यां प्रसन्न ईश्वर एव मोक्षं ददाति । अतस्तयोरेव मोक्षोपायत्वम् ।

१४. मोक्षोपायत्वेन उक्तानां कर्मयोगज्ञानयोगप्रभृतीनां भक्तिद्वारैव साधनत्वम् ।

१८. कर्मयोगो नाम उपदेशात् जीवपरयाथात्म्यज्ञानवता शक्त्यनुसारेण फलसङ्गरहितानिषिद्धकाम्यनित्यनैमित्तिकरूपपरि-

vascillation after solemn declaration. Heroism is the capacity to penetrate into the heart of the army; the destruction of that (army) is valour. Likewise other (attributes) have to be inferred.

The essential nature of bhakti and prapatti, which are particular modes of consciousness, will (now) be briefly told: Iśvara alone grants release (from bondage) when He is propitiated by bhakti and pra- patti. Hence these (two) alone are the means for the attainment of release.
Karmayoga, jñanayoga and other yogas, which are said to be the means for liberation, are the means (to moksa) through the medium of bhakti alone.
What is called karmayoga is a special kind of activity which a person possessing true knowledge of the individual self and the Highest (received) from the instructions of the preceptor, performs according to his capacity; it is non-prohibited action without any re- gard for the fruits, and is in the shape of kamya, nitya

धर्मभूतज्ञानम्

९५

गृहीतकर्मविशेषः । स तु देवार्चनातपस्तीर्थ यात्रा दान यज्ञादिभेद- भिन्नः । अयं तु जीवगतकल्मषापनयनद्वारा ज्ञानयोगमुत्पाद्य तद्वारा साक्षाद्धा भक्त्युत्पादको भवति ।

१९. ज्ञानयोगो नाम कर्मयोगान्निर्मलान्तःकरणस्य ईश्वर- शेषत्वेन प्रकृतिवियुक्तस्वात्मचिन्ता विशेषः । एतस्य साक्षाद्भक्त्युप- योगित्वम् । एवं साधनान्तराणामपि भक्त्युपयोगित्वमूह्यम् ।

२०. भक्तियोगो नाम यमनियमासनप्राणायामप्रत्याहार- धारणाध्यानसमाधिरूपाष्टाङ्गवाँस्तैलधारावदविच्छिन्नस्मृतिसन्ता

नरूपः ।

and naimittika actions. It is divided into worship of God, penance, pilgrimage, charity, sacrifice, etc. This, by destroying the impurities of the individual self, generates jñānayoga, and through it or directly becomes the producer of bhakti.

Sung auf

What is called jñānayoga is a special kind of meditation on the (real nature) of one’s own self as distinct from prakṛti and as existing for the purpose of Isvara, after having attained purity of mind by the (discipline of) karmayoga. This is useful for the direct realization of bhakti. Likewise the manner in which other means also are useful for generating bhakti may be understood.
What is called bhaktiyoga is a continuous stream of remembrance (of God), uninterrupted like the flow of oil,11 and is characterized by the eightfold limbs of yama, niyama, āsana, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. 12

९६

२१. स च विवेकविमोकाभ्यासक्रिया कल्याणानव सादानु- द्धर्षरूपसाधनसप्तकजन्यः ।

२२. तत्र विवेको नाम जात्याश्रयनिमित्तादुष्टादन्न । त्काय- शुद्धिः । विमोकः कामानभिष्वङ्गः । अभ्यासः पुनः पुनरालम्बन- संशीलनम् । शक्तितः पञ्चमहायज्ञाद्यनुष्ठानं क्रिया । सत्यार्जव- दयादानाहिंसानभिध्याः कल्याणानि । अनवसादो दैन्याभावः । अनुद्धर्ष स्तुष्टयभावः । अतिसन्तोषश्च विरोधीत्यर्थः ।

२३. एवं साधनसप्तकानुगृहीता भक्तिः दर्शनसमानाकारा

It (bhaktiyoga) is generated by the sevenfold discipline of viveka, vimoka, abhyāsa, kriyā, kalyāna, anavasāda and anuddharasa.13
Of these, what is called viveka (discrimina- tion) is the purification of the body by food that has not become impure either on account of species or abode or adventitious cause. 14 Vimoka (mental detachment) consists in non-attachment to desires. 15 Abhyasa (practice) is the continuous meditation of the Perfect Object. 16 Kriyā (actions) means the performance of the five great sacrifices according to one’s capacity.17 Kalyānas (virtues) are such as truthfulness, straight- forwardness, compassion, liberality, non-violence and non-covetousness. 18 Anavasāda ( cheerfulness) is free- dom from dejection. 19 Anuddharṣa (non-exultation) is the absence of exultation.20 The meaning is that over-exultation is opposed (to meditation ). o
Then bhakti, favoured by the sevenfold disci- pline, attains the likeness of direct intuition; it has ‘final

धर्मभूतज्ञानम्

९७

अन्तिमप्रत्ययावधिका च भवति । स चान्तिमप्रत्यय एतच्छरी- रावसाने वा शरीरान्तरावसाने वा भवति ।

२४. वेदनध्यानोपासनादिशब्दवाच्या भक्तिः परभक्तिपर- ज्ञानपरमभक्तिरूपक्रमवती प्रपत्त्यङ्गिका च । Finem

२५. सा द्विविधा - साधनभक्तिफलभक्तिभेदात् । उक्तसा- धनजन्या साधनभक्तिः । फलभक्तिस्तु ईश्वरकृपाजन्या श्रीपराङ्- कुशनाथादिनिष्ठा । ‘मद्भक्तजनवात्सल्यम्’ इत्यादिषु स्तुतिनम- स्कारादिषु च भक्तिशब्दप्रयोग औपचारिकः ।

realization’21 as its limit. This ‘final realization’ may take place at the end of the present body or at the end of some other body.22

Bhakti, denoted by such terms as vedana, dhyāna, upāsana, etc. transforms itself into successive forms of parabhakti, parajñāna, and paramabhakti; it has prapatti (self-surrender) as a limb.
It is of two kinds because of the difference as sadhanabhakti (bhakti engendered by spiritual exer- cises) and phalabhakti (spontaneous devotion). Sadha- nabhakti is generated by the aforesaid means. Phala- bhakti, as found in Srī Parānkuśa, Natha, etc., is engendered by the grace of Iśvara. The use of the term ‘bhakti’ in (expressions such as ) ‘The love of those who are devoted to me’ etc. and in praises and saluta- tions, etc. is figurative.

९८

२६. ननु वेदान्तेषु श्रवणमननयोरपि विधानात् कथं ध्यानमेव विधीयते ? इति चेत्, उच्यते । अधीत साङ्गवेदः पुरुषः प्रयोजनवदर्थावबोधित्वदर्शनात् तन्निर्णयाय स्वयमेव श्रवणे प्रवर्तते इति श्रवणस्य प्राप्तत्वात् अनुवादः । श्रवणप्रतिष्ठार्थत्वात् मननस्यापि अनुवादः । तस्मात् ध्यानमेव विधीयते इति न विरोधः ।

२७. ध्यानशब्दवाच्या भक्तिविद्याभेदात् बहुविधा । ताश्च विद्या द्विविधाः - ऐहिकफलाः मुक्तिफलाश्चेति । तत्रैहिकफला

‘Now, when the Vedānta texts have laid down “hearing and reflection” (as means to salvation), how “meditation” alone is enjoined? If this be asked, it is said in reply: A person who has studied the Veda with its limbs finds that it contains instruction regarding activities subserving particular purposes, and in order to ascertain it he applies himself to ‘hearing’. Since ‘hearing’ is thus established, it becomes the anuvāda (i.e., reference to what is already mentioned or known). (Likewise) ’ reflection’ is also an anuvāda, since it confirms what one as heard. Therefore (all the Vedanta texts) enjoin ‘meditation’ only; 23 thus there is

is no

contradiction.

Bhakti, denoted by the term ‘meditation’ is manifold, because of the difference of vidyas24 (i.e., forms of meditation). And these vidyas are of two kinds: those that are the means for the attainment of ephemeral fruits and those that are useful for the attainment of liberation. Of these, udgīthavidya and others are the means for the attainment of ephemeral

धर्मभूतज्ञानम्

९९

उद्गीथविद्यादयः । मुक्तिफलास्तु अन्तरक्षिविद्या, दहरविद्या, सद्विद्या, मधुविद्या, उपकोसलविद्या, शाण्डिल्यविद्या, पुरुषविद्या, वैश्वानरविद्या, पञ्चाग्निविद्या इत्यादिकाः ब्रह्मविद्याः ।

२८. न्यासविद्या प्रपत्तिः । प्रपत्तिर्नाम

‘आनुकूल्यस्य सङ्कल्पः प्रातिकूल्यस्य वर्जनम् ।

रक्षिष्यतीति विश्वासो गोप्तृत्ववरणं तथा ।।

आत्मनिक्षेपकार्पण्यम्’ इत्यङ्गपञ्चकयुक्ता । एतद्देहावसाने मोक्ष- प्रदा सकृत्कर्तव्या न्यासः शरणागतिरित्यादिशब्दवेद्या ज्ञानविशेष-

fruits. Brahmavidyās such as antaraksividyā, 25 dahara - vidyā,26 bhūmavidyā, 27 sadvidyā, 28 madhuvidyā, 29 upa- kosalavidyā, 30 Śāndilyavidyā, 31 purusavidya, 32 vaiśva- naravidya33 pañcāgnividyā, 34 etc. are the means for the attainment of liberation.

Nyasavidya is self-surrender.35 What is called prapatti is ’to conceive what is in conformity (with the will of Iśvara), to reject what is disagreeable (to Isvara), to have firm faith as “He will save me", to seek Him alone as the protector, and to surrender one’s self to Him in all meekness’. Thus it has five constituents. 36 Nyāsa denoted by ‘saranāgati’ and other terms, is that particular state of consciousness which grants liberation at the finis of this body and which is to be performed but once. 37 This (doctrine of) prapatti has to be known from the mouth of the preceptor and esoteric works in the traditional manner; hence this

रूपा । एषा प्रपत्तिर्गुरुमुखाद्रहस्यशास्त्रेषु सम्प्रदायतया वेदितव्येति इह बालबोधार्थं प्रवृत्ते ग्रन्थे न प्रकाश्येति विरम्यते ।

२९. भक्तिप्रपत्त्योरेव मोक्षसाधनत्वेन स्वीकारात् परोक्तो- पायनिरासः । यथा वेदबाह्यानां मध्ये केषाञ्चिन्मते देहातिरि- क्तात्मनः अनङ्गीकारात् मोक्षप्रवृत्तिरेव न सम्भवति । अन्येषां मते ज्ञानस्य क्षणिकत्वात् तस्यैवात्मत्वात् कस्य प्रवृत्तिः ? । सन्तानस्येति चेत्, न । अन्यं प्रति अन्येन यत्नो न कर्तव्य इति न प्रवृत्तिः अपरेषां मते धर्माधर्मादिसप्तभङ्गीरीत्या अनैकान्त्य-

(theme of discourse) is closed without further elucida- tion as this work is written for the enlightenment of the beginners.

Since bhakti and prapatti alone have been admitted as means to liberation, the means enunciated by others are rejected. For instance, among those who are beyond the pale of the Vedas, since some38 do not admit any ‘self’ different from the body, there is no volitional disposition for release (in their system). How can there be the exercise of will for release in the system of others 39 who admit the momentariness of consciousness which itself constitutes the self? If it be said (that release may be posited) by the succes- sion (of consciousness), no; for one (that has perished ) cannot exert over another (to bring about release). Hence there cannot be the volitional inclination for release. Nor can there be volitional disposition for release in the system of another, since dharma and adharma become variable owing to the method of the seven paralogisms.40 Nor can there be any volitional excercise for liberation in the case of theधर्मभूतज्ञानम्

१०१

वादात् न प्रवृत्तिः । वैशेषिकादिपक्षे पाषाणकल्पे मोक्षे प्रवृत्तिः कस्यापि न सम्भवति । साङ्ख्यादिपक्षेषु ईश्वरानङ्गीकारात् पुरुषस्य प्रकृतेर्वा मोक्ष इति संशयात् न प्रवृत्तिः । मायिमते व्याव- हारिकस्य वाक्यस्य पारमार्थिकाभेदज्ञानाजनकत्वात् न प्रवृत्तिः । भास्करयादवयोस्तु कर्मज्ञानसमुच्चयवादोऽपि उक्तादेव निरस्तः । शैवमते तु पशुपतेः प्राप्यत्वस्वीकारात् वेदविरुद्ध भस्मधारणादेः साधनत्वेन स्वीकाराच्च तन्निरासः एवं मतिनिरूपिता ।

इति श्रीवाषूलकुलतिलकश्रीमन्महाचार्यप्रथमदासेन श्रीनिवासवासेन विरचितायां यतीन्द्रमतदीपिकायां धर्मभूतज्ञाननिरूपणं नाम सप्तमोऽवतारः ॥

Vaiseṣikas whose conception of release is nothing but petrifaction. In the system of Sankhyas, since they do not admit Iśvara, there is doubt as to who attains release, whether the individual self or the prakṛti; hence there is not the disposition for release. In the case of the Māyins, 42 since the real, non-dual knowledge can- not arise from the empirical sentences (i.e., scriptural texts), there is not the disposition for release. The doctrine of jñāna cum karma of Bhaskara and Yadava13 is refuted by what has been said. The system of Saivas is rejected owing to its acceptance of Pasupati

as the end to be attained and smearing of ashes etc. opposed to the Vedas as the means.44 Thus attributive consciousness has been explained.

Here ends the seventh ‘avatara’ on dharmabhūtajñāna of Yatindramatadipika composed by Srinivasa, the foremost disciple of Sriman Mahācārya, an ornament in the line of Sri Vādhūlas

layara