Upadeśasāhasrī / 3. Īśvara (ईश्वर)
3. Īśvara (ईश्वर)
Summary
Prakaraṇa (प्रकरण) 3 is the Lord and the self. The negation is aimed at a false superimposition, not at a description of emptiness. Where this reading meets the Buddhist one, the verse says so. The Mūlamadhyamakakārikā (मूलमध्यमककारिका) is the book that teaches emptiness in its own words.
नेपालीमा
प्रकरण ३ ईश्वर र आत्मा हो। निषेधको लक्ष्य झुटो अध्यारोप हो, शून्यताको वर्णन होइन। जहाँ यो पढाइ बौद्ध पढाइसँग भेटिन्छ, त्यहाँ श्लोकले त्यही भन्छ। मूलमध्यमककारिका त्यो पुस्तक हो जसले शून्यता आफ्नै शब्दमा सिकाउँछ।
The Lord and the self. The negation is aimed at a false adhyāsa (अध्यास), superimposition.
4 of 4 lines in this chapter are written out word by word.
| Line | |
|---|---|
| 3.1 | ईश्वरश् चेदनात्मा स्यान् नासावस्मीति धारयेत् । आत्मा चेदीश्वरोऽस्मीति विद्या सान्यनिवर्तिका īśvaraś ced anātmā syān nāsāv asmīti dhārayet / ātmā ced īśvaro 'smīti vidyā sānyanivartikā If the Lord were not the self, one would not hold 'I am he.' If the self is the Lord, the knowledge 'I am the Lord' is what turns the other away. |
| 3.2 | आत्मनोऽन्यस्य चेद् धर्मा अस्थूलत्वादयो मताः । अज्ञेयत्वेऽस्य किं तैः स्यादात्मत्वे त्वन्यधीह्नुतिः ātmano 'nyasya ced dharmā asthūlatvādayo matāḥ / ajñeyatve 'sya kiṃ taiḥ syād ātmatve tv anyadhīhnutiḥ If 'not gross' and the rest were properties of something other than the self, what would they do for him, if he cannot be an object? If they are the self's, they strike down the notion of the other. |
| 3.3 | मिथ्याध्यासनिषेधार्थं ततोऽस्थूलादि गृह्यताम् । परत्र चेन् निषेधार्थं शून्यतावर्णनं हि तत् mithyādhyāsaniṣedhārthaṃ tato 'sthūlādi gṛhyatām / paratra cen niṣedhārthaṃ śūnyatāvarṇanaṃ hi tat Let 'not gross' and the rest be taken up in order to negate a false superimposition. If the negation were aimed at something else, that would be a description of emptiness. |
| 3.4 | बुभुत्सोर् यदि चान्यत्र प्रत्यगात्मन इष्यते । अप्राणो ह्यमनाः शुभ्र इति चानर्थकं वचः bubhutsor yadi cānyatra pratyagātmana iṣyate / aprāṇo hy amanāḥ śubhra iti cānarthakaṃ vacaḥ If what the student wants to know is sought anywhere other than the inward self, the sentence 'without breath, without mind, bright' has no point. |