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one surpasses death. There is no other way leading to the place of nonbirth.” 41 Similarly: “The One, who dwells in each and every subtle source of creation, and in whom all this folds and unfolds itself, - having recognized Him with certitude, who is the superior, excellent and adorable God, I am led towards absolute quiescence”:42 “To whom there is nothing superior, nor inferior; than whom there is nothing more subtle, nor gross; unimpeded and uncovered (like a tree?), that God stands all alone, being also the Person, who growingly pervades everything”:43 “Being subtler than the subtle and greater than the great, He stands pervading all the living beings by his own virtue. Free from sorrow and without offering any sacrifice, one perceives with clarity of all senses the greatness of His sovereignty.”:44 Further, “On knowing the great and powerful Soul, which is bodiless among the embodied ones, and which endures among the undurables, the wise man does not grieve.”45 Again, "It moves and it moves not, it is far away and yet nearby, it is both inside as well as outside of everything.”:46 And similarly, “He is the source of whatever is incarnate, just as a spider is that of threads, or the moon- . stone that of the liquid (oozing from it), of the fig-tree that of its descending shoots."'47 and so forth. Thus the truth is that the Person (Puruşa) is to be seen by means of direct perception according to the Vedic lore,
41 See stanza 2, note 9 above. 42 Quotation from ŚU. 4. 11: yo yonim yonim adhitişthaty eko yasminn idam sam ca vi-caiti sarvam tam iśänam varadam devam idyam nicãyyemäm śāntim atyantam eti. The Tibetan of the last pāda: bdag.nes.bzun.nas.sin.tu.shi.bar.hgro.bar.hgyur points to a variant: emi for eti. 43 Quotation from ŚU. 3. 9: yasmāt param năparam asti kim cit vasmān nāņiyo na jyāyo 'sti kaś cit/ vrkņa iva stabdho divi tişthaty ekas tenedam pürnam purusena sarvam already cited in note 27 to stanza 7 above. The (c) in Tib, differs from Skt. Cf. BU. 3. 9. 28, where the Puruşa is compared to a tree. 4 This corresponds to SU. 3. 20: anor aniyān mahato mahiyan ätmå guhāyām nihito 'sya jantoh / tam akratum paśyati vitaśoko dhātuh prasādān mahimānam išam. Again we have here some differences in the original of Tibetan: guna? for guha in (b) and dhātu- for dhätuh in (d), which is noted and explained by Samkara in his comm.: athavendriyāni dhātavaḥ śarirasya dhāraṇāt teşām prasādad vişayadoșadarśanabaladyapanayanāt. KU. 2. 20 has the variant ātmanah for iśam in (d). 45 This is the same as KU. 2. 22: aśariram sarireșv anavastheșv avasthitam / mahāntam vibhum átmānam matvä dhiro na śocati. 46 See: IU. 1. 5: tadejati tan naijati tad dūre tad v antike / tad antarasya sarvasya tad u sarvasyā 'sya bāhyataḥ. 47 This is found quoted by Kamalasila on Tattvasamgraha, 154 (GOS): ürnanābha ivāmśünām candrakanta ivāmbhasām/prarohāņām iva plakṣaḥ sa hetuḥ sarvajanminām; Prameyakamalamartanda (NSP, 1912, p. 17b). This is quoted again by Bhavya in his Prajñāpradipa (Tib. version, Bibl. Indica, p. 19), where instead of nya.groo (nyagrodha) fig tree, the reading is: blag.sa( plakşa). Cf. Nakamura in Proceedings etc. (cited in note 6 above) pp. 2-3.
