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176
V. V. GOKHALE
(As long as) one has not recognized the Soul on account of one's own ignorance, one goes on priding oneself over unreal enjoyments in a state of dream as it were; one keeps collecting (various kinds of) karma and enjoys their fruits, whether good or bad.
T: So long as one does not perceive the Soul and remains ignorant about it, one takes pride in the enjoyment of unreal things etc. in the state of dream as it were. Being in total ignorance of the Soul, he still goes on heaping up karma, whether good or bad, and tasting its good or bad fruits.36
(Now,) as the Person (= Purușa) is the Doer and the Enjoyer, it may be objected, that inasmuch as He collects together sins as well as merits, and enjoys them, He is (open to the charge of being) himself a sinner and so on; but we would say: (14) dehasamstho 'py asamgatvād bhuñjāno nopalipyate /
rājavat kāmacārī37 ca pāpenā ’naparādhy asau // Although He pervades the body, He, while enjoying (the objects), remains uncontaminated (by them) and like a king, behaving according to his pleasure, He remains innocent of all sin. T: Although He pervades the whole body. He still remains unaffected (ma.chags.pa = asakta), and even while enjoying the objects He is not contaminated by them. Just like a king, He behaves according to His sweet will, and yet does not commit any injury (to anyone) (phyir.gnod. pa.byed.pa.med.pa). Because of His being the Lord of all, although He may commit sin, He does not deserve to share the results of that sin.
Thus, to follow up the above line of argument:
(15) ekam sarvagatam nityam param brahmā 'cyutam padam/
yogi yuñjāna (āve)tti38 na tadaiti punarbhavam ||
as in BU.4.3, and ĀŚ. The Buddhists have likewise exploited the dream phenomenon at least since the days of the Prajñāpāramitās and later by Vasubandhu (Vijnaptimatratāsiddhi-vimsatikā 3) etc. to prove the essential unreality of the practical world. 36 The entire text of T. is divided into fairly equal 27 sections (bam.po) of which the 22nd bam.po ends here. E. Frauwallner (in "Zu den buddhistischen Texten in der Zeit Khri.sron.lde.btsan's", Wiener Zeitschr. für die Kunde Süd- und Ostasiens, Bd. I, 1957) reckons 300 ślokas to be the extent of one bam.po, covering about 12 folios of the Sde.dge edition. In the Narthang edition used here, it covers about 14 folios. 37 This acceptance of the Divine Right of kings, extended into the sphere of religious thought, is also consistent with the description of the Puruşa found in T on stanza 2 and 3 above, as compared with Manu. V. 96; VII. 4-7. Further, for Puruşa as a sinner, cf. Sarvasiddhāntasamgraha, IV. 4. 33–34 (cited by Nakamura). 38 Mc. shows here a lacuna of two letters, which I have tried to restore after T: kun.tu.rtogs.pa.yin.te, as in the stanza itself no translation of the missing term is given. With a slight emendation the original reading might as well be: yuñjan yadā vetti.
