Tattva Kaumudi

SR No.: 010561
Original Sutra Author: N/A
Author: Oriental Book Agency Poona
Publisher: Oriental Book Agency Poona
Total Pages: 329
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 19 MB

Page 298

TATTVA-KAUMUDI
(XVI
कारणकार्यविभागात्-वाच० understands the word विभाग as 'emergence',-just as the jar, etc., emerge from the clay, etc. जय०, माठर and गोड० explain it as "separation ' or dis. tinction ' between the functions of the cause and the effect; -just as you can bring water in a jar but not in clay. Thus, there is a distinction between a cause and its effect, because both serve different purposes ( पृथगर्थक्रियाकरणात् ). But, it is difficult to understand how one can conclude from this argument that तस्मादस्य कारणेन भवितव्यम. जय here quotes the explanation of some other commentary ( which is not traceable) :-अस्मिन् व्याख्याने, कार्यतस्तदुपलब्धेर्महदादि तच्च कार्यम्' इत्यनेमवसिद्धत्वादन्यैरन्यथा व्याख्यायते-यदुपकरोति तत् कारणम्, यदुपक्रियते सत्कार्यम, तयोविभागात् , उपकार्योपकारकभावादित्यर्थः । यथाध्यात्मिकानां बायानां चोपकार्योपकारकभावो, बुर्द्धिकृत इव दृश्यते तदस्य कश्चिद व्यवस्थापिता [पायता] स्यात् , कुतोऽयं विभाग इत्यन्यथानुपपत्तेः॥ ( pp. 21-22). ___अविभागात् वैश्वरूप्यस्य-According to वाच०, गौड० and माठर, the term fat means 'merging ;-because this diverse evolved merges into the unevolved. 5770 also quotes the opinion of some unknown commentator who adopts the reading भविभागे, where अविभाग means लय. जय०'s own explanation is different. It takes आविभाग in the sense of अविभक्त, and ex. plains the phrase as—' because this diversity is produced out of unity.' cf. इह लोकेऽविभक्तादेकस्मादिक्षुद्रव्याद्रसफाणितगुडखण्डशर्करादि. वैश्वरूप्यं नानात्वं दृश्यते......एवमाध्यात्मिकानां वाह्यानां च वैश्वरूप्यम्। तस्मा. देषामविभक्तेनेकेन भवितव्यम् । (p. 22 ).
प्रवर्तते त्रिगुणतः समुदयाच्च-According to वाच० and जय०, these two expressions indicate the two kinds of प्रवृत्तिs of गुणs, because गुणs are in constant modification-cf. परिणामिनित्यता गुणानाम् ( व्यासभाष्य on यो. म. IV. 33 ). The first kind of modification is that सत्व, रजस् and तमस् modify themselves as सत्व, रजम् and तमस्. Here, the साम्यावस्था Is intact; there is no creation. But, when there is a विषमपरिणाम (or समुदय ), we have creation. Here fra and the rest combine with one