शिवदृष्टि
Śivadṛṣṭi
- 1 atha śakteḥ śaktimato na bhedo dravyakarmavat | sthāpito … Now, there is no difference between the power and the power-holder, as (there is none)…
- 2 evaṃ tathā śaktimataḥ śaktasya samavasthitā | jagadvicitratā śaive … Just so, the variegation of the world, (belonging) to the empowered power-holder, is well…
- 3 yathā prakalpitā citrā citrabrahmādivāditā | nānātmavāditāṃ yāvattatsarvaṃ pravicāryatām Just as the diverse doctrine of a variegated Brahman and the like has been propounded —…
- 4 yatra brahmocyate citraṃ kaiścidvedāntavādibhiḥ | ekasya citratā kena … Where Brahman is said by certain Vedāntins to be variegated — by what cause could there…
- 5 tathāvidhā vibhinnāste sarvadā nijabhāvataḥ | vibhinnā eva te … (On their view) such (selves or effects) are always differentiated by their own nature;
- 6 ghaṭādīnāṃ dvirūpatvaṃ na ghaṭādeḥ sadāsthiteḥ | nimittakalpanā kalpyā … (They cannot ascribe) a twofold nature to pots and the like, since the pot and the like…
- 7 bhāvā bhaveyustatprāptā hyasmākaṃ sarvasatyatā | avidyāderayogaścettenaitadatiriktatā (On our view) existent things would (all) be attained to that (one reality) — for us…
- 8 ye'nye vedāntavidvāṃsa ātmabrahmaiva viśvatām | yātyupādānarūpatvāttathānye bhrāntirūpatām Other knowers of Vedānta (hold that) the Self-Brahman itself becomes the universe, being…
- 9 viśvaṃ na satyarūpatvaṃ tathānye tvātmavādinaḥ | bhūtajīvaparātmatvaṃ ye … (They hold) the universe has no real form;
- 10 yasyāṃ pratītau netyasya prasaro na pravartate | tadbrahmeti … 'That cognition in which the application of (the negation) 'not-this' no longer proceeds…
- 11 pratibimbatayā cānye ye vā sargamukhe svayam | brahmaiva … And others (explain it) by way of reflection;
- 12 ityāhurye'pi krīḍārthamevamātmā vyavasthitaḥ | ityūcurye'prabuddhatvaṃ paścādbrahma prabuddhyate Thus say those (who hold) the Self stands established in this (manifold) for the sake of…
- 13 dehe dehe pṛthaktve tu tathā bhedo bhavātmakaḥ | … But in each several body, in their separateness, there is likewise a difference…
- 14 avidyāṃ vettyavidyaiva badhnātyātmānameva vā | saiveti vādo yeṣāṃ … 'Nescience itself knows nescience,' or 'it (nescience) alone binds the Self itself' —…
- 15 sarveṣāmapyavidyaiva kalpyā brahmaṇi saṃgatā | tathā bhāveṣvasatyatvamityavaśyamavasthitam For all of them alike, nescience itself must be posited as conjoined with Brahman;
- 16 pāñcarātravidaścānye vadanti pariniṣṭhitam | brahmāsti vāsudevākhyaṃ sa eva … And others, the knowers of the Pāñcarātra, say there is a perfect Brahman named Vāsudeva;
- 17 vidyāvidye dvayaṃ cāsya sādhanaṃ samavasthitam | avidyayā jagatkuryādvidyayā … And the pair, knowledge and nescience, is established as his means: by nescience he would…
- 18 tābhyāṃ nacāsyoparāgaḥ prabuddhatvātprabhutvataḥ | tathānyeṣāṃ svātmanaiva vidyayā jagadātmatā And by those two he incurs no taint, by reason of his being awakened and sovereign;
- 19 na cāvidyā bādhikāsya yataḥ sādhanamasya sā | proktaṃ … And nescience is no impediment to him, since it is a means of his — as is declared 'by…
- 20 gītāsu viśvarūpatvamata eva pradarśitam | dvayorapyanayoryuktiḥ pakṣayornopapadyate And for this very reason, in the Gītā, (the Lord's) universal form is displayed.
- 21 avidyā vasturūpā cedvidyayā sākamekatā | avastu vā nahyasatyaṃ … If nescience be of the form of a real thing, then its oneness with knowledge (would…
- 22 tathā jaghanyarūpāyāḥ sambandho'sya virudhyate | tathā jagatsamutpattau nimittāntarakalpanā Likewise, the connection of the basest (nescience) with him (Brahman) is contradictory;
- 23 avidyādernimittatve vedāntaiḥ sāmyamāgatam | pakṣe dvitīye tādrūpyaṃ jaḍatvādiha … If nescience and the like be the occasioning cause, (their view) comes to parity with the…
- 24 karoti vidyāsaṃyogaṃ tarhyanyeśvarakalpanā | ārhatāstu jino devo jīvāḥ … (If something) effects the conjunction with knowledge, then the positing of another Lord…
- 25 pratidehaṃ na vibhavaḥ te prabuddhāstu tanmayāḥ | ityevamāhusteṣāmapyavidyāyogakalpanam (They hold) there is no all-pervadingness (of the soul, which is confined) in each body;
- 26 svāvidyāprakṣayādarhandevo bhavati niścitam | yeṣāṃ devo nirākāraḥ śūnya … (They hold) that from the destruction of one's own nescience the Arhat assuredly becomes…
- 27 ye sāṃkhyā ātmasvātantryavādino ye'pyanīśvarāḥ | tatrāpyastyavivekākhyo malo bandhavimokṣatā The Sāṃkhyas, who are proponents of the self's autonomy and who deny a Lord — there too…
- 28 pṛthaktvamīśvarasyāsti sarvātmabhyaḥ pṛthakkutaḥ | nyāyavaiśeṣikāṇāṃ tu bandhamokṣau pṛthaksthitī (For them) there is a separateness of the Lord from all selves — but whence (could) such…
- 29 prakṛtyādīśvaratvena sarvadaiva tadātmatā | saṃvittiśūnyabrahmatvavādināṃ jaḍataiva sā (For us, on the other hand,) through (Śiva's) Lordship over primal matter and the rest,…
- 30 vadanti te hi sakalametannāradasaṃgrahāt | kālakāraṇikānāṃ tu nāmatā … They indeed declare all this on the strength of the Nārada compendium.
- 31 avyāptirantaḥkṛtyāderbhavetṣaḍdhāmavādinām | tatra citpakṣapātaścet prāpnuyāt satataṃ grahaḥ For the proponents of the six abodes, a gap (in the account) of inner activity and the…
- 32 svargamuktivādināṃ tu bandhamokṣau vyavasthitau | ye bāhyavādino bauddhāste … But for those who teach heaven as liberation, bondage and liberation stand (merely as…
- 33 vijñānavādināṃ jñānaṃ satyaṃ pratyetyasatyatām | bahiḥ kathaṃ nahyasatyaṃ … For the Vijñānavādins, cognition is real, (yet) it apprehends an unreality (the external)…
- 34 kāmināṃ kathametacceduktā prāgasya satyatā | jñānasya karaṇatvena kartrapekṣā … If (you ask), as with the love-deluded, 'how is this (apprehension of the unreal…
- 35 kartṛtve jñaptimātratve ākāṃkṣā karaṇe bhavet | dvirūpatve viruddhatvasaṃkramatvaṃ … If (cognition be) an agent, (or) if it be mere knowing, a need for an instrument would…
- 36 akramatve'smanmatatvaṃ tadaikyaṃ pariniṣṭhayā | nacāpi kṣaṇabhaṃgitve yuktā vaināśikī … If (cognizer and cognized be grasped) without succession, it amounts to our own view —…
- 37 ahaṃ vedmi sa māṃ vetti na kartṛkaraṇāditā | … 'I know,' 'he knows me' — (here) there is no (real) distinction of agent, instrument and…
- 38 vibhāgakālagrahaṇakālayorbhinnakālatā | vinaṣṭatvāt phalaṃ kasya kramātkarmaphale yataḥ Between the moment of distinguishing and the moment of grasping there would be a…
- 39 bhedavāniti lakṣyatve dṛṣṭānto'sti na tādṛśaḥ | grāhyagrāhakasaṃvitterbhedavāniva lakṣyate If (cognition) be characterized as 'possessed of difference,' there is no such example…
- 40 naca śuddhasya bāhyārthābhāsatā cedavidyayā | vāsanārūpayā śuddhe nāśuddhā … And the pure (cognition's) appearing as an external object (cannot be admitted);
- 41 netrādivyāpṛteḥ pūrvaṃ ghaṭaṃ paśyāmi tādṛśī | jāyate prathamaivecchā … Prior to the engagement of the eye and the rest, 'I shall see the pot' — such is the very…
- 42 jñānātpūrvamicchājāte jñātṛkalpanamujjvalam | na ghaṭo nirviśeṣo'sti grahe yajjñātṛśuddhatā When will has arisen prior to cognition, the conceiving of a knower is (already) evident;
- 43 utpattikāle svātmānaṃ kimādau vetti vā bahiḥ | pratibhāsasya … At the time of its arising, does (cognition) know first its own self, or the external…
- 44 krameṇa vā paricchede kṣaṇāntaramavasthitiḥ | dṛṣṭvā tāṃ saṃparicchede … Or if the determination be in succession, (then) there is persistence into another moment;
- 45 utpadyamāne vijñāne nārthaniṣpannatā matā | nacārthajāte'vastutvaṃ nāvastugrahaṇādaraḥ While the cognition is (still) arising, the accomplishedness of the object is not (yet)…
- 46 prakāśamaprakāśaṃ vā jñānaṃ tasya prakāśate | vidyārūpādanāśitvaṃ nahi … Whether (it grasp something) luminous or non-luminous, the cognition shines forth of…
- 47 atha dīpaprakāśatve na nityatvaṃ na kartṛtā | kartṛtā … Now if (you object) that in a lamp's luminosity there is neither permanence nor agency —…
- 48 prakāśatātmanyacale saca prokto'pyanaśvaraḥ | jñānasya karaṇatvena bhaveccedanavasthitiḥ Luminosity resides in the unmoving self;
- 49 dīpacakṣuḥ kramaphaladarśanāttadabādhakam | bhāve kathaṃ vināśitvaṃ syādvinā kāraṇāntaram Lamp and eye (yield cognition);
- 50 atha naśvararūpatvāttadrūpasyodbhavaḥ katham | udbhavo naśvaratvaṃ ca dvau … Now if (you say a thing perishes) because of (its) intrinsically perishable nature —…
- 51 naca naśyadavasthāyāṃ svākāryaṃ tasya yujyate | kṛtvā kāryaṃ … And in its (very) perishing state its own effect cannot (be produced);
- 52 kurvadvā cārthakāryatvaṃ kuto naśvararūpatā | kāraṇāntarajanyatve kāraṇāntarasaṃgatā Or, while it is producing an effective object, whence (comes) perishability?
- 53 bhāvasya bhāvajanane yuktatvaṃ na kṣaṇasthiteḥ | na ghaṭādghaṭasambhūtiḥ … On (the momentarist's doctrine of) duration-for-a-moment, the tenability of an existent…
- 54 naṣṭasya samavāyitvamanaṣṭasya ghaṭasya vā | naṣṭasya tadakartṛtvamanaṣṭasya svarūpitā (Does) inherence (belong) to the perished (pot) or to the unperished pot?
- 55 yatsattatkṣaṇikatve'pi sattvamapyakṣagocaraṃ | sādṛśyādbhrāntamakṣaṃ cedaduṣṭaṃ prāggrahe yathā (They argue) 'whatever exists is momentary';
- 56 dṛṣṭānte'pi hi sādṛśye pratyakṣeṇa kṣaṇagrahaḥ | dīpajvālāsamūheṣu kampanaṃ … Even in the example adduced for similarity (the lamp-flame), there is (no real) grasping…
- 57 nāpi kramayaugapadyavikalpāḥ sahakāriṇām | sannidhau kṛtaśaktitvādanekeṣāṃ tathāsthiteḥ Nor (do) the alternatives of succession and simultaneity (of the cooperating causes apply…
- 58 bhāvānāṃ citraśaktīnāmabhedo hemabhedavat | vailakṣaṇyamapūrvatvaṃ bāhyābhāsakriyodgamāt Of existent things, possessed of manifold powers, there is (yet) non-difference, as in…
- 59 arthakriyāsamarthatve vastutā śuktikādike | tatra sthitāvastutā cennoktatvādeṣu vastutā (They hold that) reality (lies) in the capacity for effective action;
- 60 ghaṭo naśyatyātmaneti kiṃcitkurvan kimātmanā | naśyatyātmanyakurvan vā tadevaṃ … (You say) 'the pot perishes of itself.
- 61 kurvan vā kiṃ tadā kurvan na bhāvaṃ tadghaṭādikāt … Or while doing (something) — doing what then?
- 62 anyatve'nyasamutpattau ghaṭasyāyātamatra kim | ātmanā parato vāpi vināśe'trāpi … And if (the destruction be) different — (then) in the arising of (some mere) other, what…
- 63 vikalpā athavā naśyedasāvetāvadeva sat | tatrāpi kiṃcitkurvankiṃ sa … Or else (consider) the (foregoing) alternatives (applied to destruction itself): this…
- 64 vikalpāḥ punarāyānti nacābhāvakriyāṃ prati | ghaṭa eva karaṇatve … The (same) alternatives come round again;
- 65 darśanaṃ yadyabhāvasya tucchasya karaṇaṃ katham | bahubhistarhi tucchaṃ … If there be a seeing of (such) an absence — how (can there be) a making of the (utterly)…
- 66 nāśaṃ ghaṭasya janayettatsambandhitayā sthitam | mṛtpiṇḍasya ghaṭotpattau sati … (If you say the collocation) might generate the destruction of the pot — (this stands)…
- 67 rūpe hetvantarāpekṣā yatra tatra tathā kṛtā | ghaṭasya … Wherever, with respect to a (new) form, a dependence on a further cause is posited (it…
- 68 kiṃ vā nāśyaṃ na mṛtpiṇḍaṃ ghaṭasya janakaṃ bhavet … Or could not the lump of clay — which is (held to be) what is destroyed (in becoming the…
- 69 vināśe kāraṇānāṃ hi vināśaḥ kāraṇātmanā | svayaṃ vinaśyenmṛtpiṇḍa … For in the destruction (of an effect), the destruction (rests) on the causes by way of…
- 70 kiṃ vidhāya ghaṭaṃ no vā sa mṛtpiṇḍo'bhidhīyatām | … Let it be said: does that lump of clay (perish) after making the pot, or not?
- 71 kuto ghaṭasya jananākāranāmāvadhāraṇam | yāvatā prāgdaśānaṣṭā na pravṛttirathānyathā Whence (could there be) the determining of the pot's generation, form and name — inasmuch…
- 72 virodhe daṇḍaghaṭayordṛṣṭānto'sti na te kvacit | tejasā tamaso … As for (a relation of) opposition (such as you posit) between stick and pot — you have no…
- 73 akāryatvādvināśasya pratibandho nacāpi te | sthirasya pratibandhyatvāt kṣaṇikasya … And since for you destruction is not (produced as) an effect, no (causal) restraining (of…
- 74 kapālādikajanyatvamabhāvastasya saṃgatā | satyasya kāraṇāpekṣā ghaṭādijanane yathā (Only on our view) is the absence (pot-destruction) coherently producible by potsherds…
- 75 naśvarānaśvaratve'pi svabhāve pravikalpanāḥ | atra naiva pravartante hetusannidhinaśvarāḥ As to (a thing's) being perishable or imperishable in its nature, the (proliferating)…
- 76 svabhāvatvātsthitaṃ tasmādekaṃ tattvaṃ tathāsthiteḥ | bhedena vāpyabhedena yadi … Therefore, because this is their very nature, the one reality is established, from its so…
- 77 sāmānyābhāvatastarhi bhavato nānumānatā | sā bhaviṣyatyapohena so'pi kenopapadyate Then, from the absence of a (real) universal, for you (Buddhist) there can be no…
- 78 ghaṭamānayaśabdasya pratiṣedhena vācyatā | aghaṭāderapohena kiṃ ghaṭaṃ pratipadyase (Is) the significative power of the utterance 'bring a pot' (constituted) by negation?
- 79 śūnyatāṃ vā śūnyatāyāṃ vyarthatā śabdagocare | yugapadvā ghaṭādyarthā … Or (does the word disclose) an emptiness?
- 80 nivṛtte vācyasambandhe pradveṣo vidhigaḥ param | aghaṭatvaṃ na … When the connection with the positive signified has been set aside, (your) aversion (to…
- 81 tasyāpyavasturūpatve na kiṃcitkathitaṃ bhavet | etāvān vācyasambandho yadantaḥsphuraṇātmatā And if it (the excluded) too be of an unreal nature, then nothing at all would have been…
- 82 upalabdhiḥ punarjñeyā pramāṇāntaragocarā | dhūmātsambandhato vahneḥ parokṣe sphuraṇaṃ … Moreover, apprehension is to be understood as ranging over the other means of knowledge…
- 83 apratyakṣo'kṣasambandho dūrasthaḥ śaktirūhyate | tasmānna jñānaśūnyatvaṃ na śūnyaṃ … The connection (of a thing) with the sense, (though) imperceptible (and) standing afar,…
- 84 śūnyasya bodhābhāvatvāt kaḥ kenātra vibodhyate | nahi śūnyasya … Since the void is devoid of awareness, who here is made aware, and by whom?
- 85 śūnyatve sati yujyeta pramāṇaṃ vopapadyate | saṃvṛtyaiva saṃvṛtirhi … If there be voidness, would any means of knowledge be tenable, or established?
- 86 śūnyatve sati tasyāḥ syāttasmādbauddhamayuktimat | anyatra yujyate'pohaḥ śabdārthānāmasaṃgamāt If there be voidness, incoherence would attach to it (convention);
- 87 sarvasya sarvabhāvatvādihāsau nopapadyate | carmopamaścedityādi yadbauddhaiḥ samudāhṛtam (Yet ultimately) since everything is (in truth) everything, this (exclusion) is not…
- 88 sarvatra sarvasaṃvittestatsarvaṃ vinivāritam | vikalpā ye'pi cārvākairuktāste'pi na … Everywhere, because of the awareness of all in all, all that (Buddhist reasoning) has…
- 89 sarvatra sārabhūtatvātsarvatraivājaḍatvataḥ | sarvabhāvasvabhāvatvādabhāvasyāpi bhāvataḥ (This holds) everywhere, because (consciousness) is the essence everywhere;
- 90 ghaṭātmakakaṭātmādeḥ padārthapadayogataḥ | abhāvasya kapālādirūpatvādvastutā sthitā Of (such absences as) the pot-absence, the mat-absence, and the like — from (their)…
- 91 abhāvasyāpi vastutve na vināśo'sti kasyacit | abhāvasyapi karaṇe … And if an absence too have thing-hood, there is no (sheer) destruction of anything;
- 92 kuṇḍalādiṣu bhāveṣu sarvathaiva suvarṇatā | vyāpterakhaṇḍitaivāste śivatā sarvagāminī In earrings and the like, in every respect (the same) goldness (abides);
- 93 sarvajñānātirekatve sthite vakṣyasi kiṃ svake | darśane yatra … (Objection:) When the non-separateness of all from consciousness is established, what…
- 94 malitvamātmanāṃ proktaṃ sarvabhāveṣu bheditā | satyamuktamārurukṣostatkramapratipattaye (Reply:) The having-of-impurity of selves is taught, and a differentiatedness in all…
- 95 anyathā hyekarūpatve vicikitsā pravartate | vinā bodhaṃ prāthamike … For otherwise, if (only) the single nature (were taught) without (graded) instruction,…
- 96 bandhamokṣādyabhāvena nirmalo'tra karoti kim | naca vā pratyayaṃ … (Were the self taught as) pure, through the absence of bondage, liberation and the rest —…
- 97 tadarthamuktamīśena na parārthavivakṣayā | anekeṣāmaṇūnāṃ ca kathamekatra saṃsthitiḥ For that purpose it has been said (so) by the Lord, not with the intent of teaching some…
- 98 amūrtatvādyadi bhavedamūrtatve'pi vastutā | vastutve saṃskārotyeva nānāsattānuyogataḥ If (their coexistence) be (possible) through incorporeality — (yet) even in the…
- 99 vyāpyaḥ sa deśa ekena vyāpyate'pyaparaiḥ katham | paraspareṇa … That place, being pervadable, is pervaded by one — how (then is it pervaded) also by…
- 100 vartate yadi tatrānyo na vyāpto'sau purāparaiḥ | ākāśabuddhicittādeḥ … If another abides there, (then) this (place) is not (already) pervaded beforehand by…
- 101 doṣo'yaṃ bhavatāmeva naivamasmāsu tādṛśaḥ | sarvasya sarvadeheṣu vyāpakatvavyavasthiteḥ This fault is yours alone;
- 102 sarveṣāṃ sarvadehasthā saṃvitkena nivāryate | karmaṇāmānurūpyāccet saṃvidbādhā na … By what is the awareness, abiding in all bodies, of all (selves), excluded (from any)?
- 103 akarmahetuke'pyasti yogino'nyaśarīrake | na śavatvaṃ śarīre syādanyātmasphuraṇasthiteḥ Even in a (case) not caused by deeds there is awareness — (as) of a yogin in another's…
- 104 tatra karma nimittaṃ cedyogenāpyatra saṃkramaḥ | ekabodho bodhaśatairabhibhūto … If (you say) deed is the cause there — (yet) here too (a yogin's) entry (occurs) by yogic…
- 105 tadbādhe na paravyāptirna vāvyāptestadātmatā | mokṣe'pi śivabāhulyānnānānāyakatā bhavet If that (single awareness) be annulled, there is no pervasion by another;
- 106 tasyādhikamaheśitve mokṣe nyūnādhike sthitiḥ | bahūnāṃ nāyakatve'pi nāyakatvaṃ … If one of them have greater supreme lordship, (then) in liberation there would be a…
- 107 tathā pañcavidhekṛtye nānātvādakriyā bhavet | yānanyasadṛśī bhūmiḥ sā … Likewise, in the fivefold act (creation, maintenance, dissolution, concealment, grace),…
- 108 yā punaḥ sarvasadṛśī sānusāryā kimucyate | sarvajñatvena sarveṣāmekakāryānuvartanāt But that (stage) which is like all (the liberated being mutually accordant) — that is the…
- 109 saṃsārasyānupālyatvāddveṣādimalahānitaḥ | athavā svātmavibhavaparamānandatṛptitaḥ (The liberated do not act to perpetuate the world,) because transmigration need not be…
- 110 tanniṣṭhatvāt pañcavidhakṛtyasyonmukhataiva no | bhavenmuktātmabhe'pi sā tvanādau śive … Because (the liberated) are established in that (bliss), the very inclination toward the…
- 111 anuvṛttiḥ kimādhikyādrāgād vā tarhi dūṣaṇam | anādiśivatattvasya svāmodaṃ … (Objection:) is this continued engagement (of Śiva) from superiority, or from attachment?
- 112 tadapyasti kartṛtā cetteṣāṃ tattādṛśaṃ na kim | atha … If (you say) that agency too belongs (to Śiva) — then why is not such (agency) of the…
- 113 nijaṃ tasya na hīyeta tadvat paramakāraṇe | yadi … His own (royal nature) is not diminished (by ruling);
- 114 tathā tasya yathānyeṣāṃ yathānyeṣāṃ tathāsya tu | tasmādanekātmatayā … (On the plurality view) as it is with him, so with others, and as with others, so with…
- 115 tasmādekaśivatve'tra sthite naikasya bandhatā | mokṣatā copapadyeta nirmalaṃ … Therefore, when the oneness of Śiva is established here, bondage and liberation could not…
- 116 rūpadvayaṃ yuktimatsyājjanmāderyugapanna ca | sambhavaḥ syāttathārūpaśivatvādanyadarśane Could a twofold form (pure and impure) at once be rational?
- 117 dūṣaṇaṃ saṃprasajyeta na tatheha kadācana | ekatve bandhatādyasti … (In another system) a fault would be incurred;
- 118 ekasyaivātmano yadvadaṅgabhedo vicitratā | yugapadbandhapīḍādistadvannānāśarīratā Just as, of one and the same self, there is a differentiation of limbs, a diversity, and…
- 119 sthite'pi vāra nānātve kaivalye na viśeṣatā | eko'pi … Or even if a plurality be granted, in liberation there is no (real) distinction;
- 120 sarvajñatvādirūpeṇa sarva eva śivāḥ sthitāḥ | vyāpakāśca tathā … By way of omniscience and the rest, all alike abide as Śivas;
- 121 etasyāmapyavasthāyāṃ nāmabhedo na vidyate | hataṃ kenaikarūpatvaṃ sāmānye'pi … Even in this (liberated) state no difference of name is found;
- 122 śivatve na viśeṣo'sti śāvaleyādivadyathā | tāsu vyaktiṣu rūpādisaṃniveśādibhedataḥ In Śiva-nature there is no (real) distinction — just as in the case of (particular cows…
- 123 vailakṣaṇyaṃ gavādīnāṃ na tathehāsti kiṃcana | mukteṣu nirviśeṣatvāt … (Such) distinctness as (belongs) to cows and the like is not here present at all;
- 124 yugapatsarvakāryādvā saṃmatatvādamatsarāt | tāvatā viśvasampatteḥ sarvajñatvādacitratā Or — from (their) simultaneous accomplishing of every act, from (their) mutual concord,…
- 125 nānātmabhāve śaive vā śaive vābhedavādini | sarvasya sarvarūpatvaṃ … Whether on the Śaiva (view positing) a plurality of selves, or on the Śaiva (view) that…
- 126 anantaśaktiyogitvādaluptatvāt svaśaktiṣu | sthitaṃ śivatvaṃ sarvatra viśeṣācchaivavādinām Because of (its) connection with infinite powers, and because (it remains) undiminished…