[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Philosophy](https://indike.org/pramana/in.darsana) › [Non-dualist Vedānta](https://indike.org/pramana/in.darsana.advaita) › [Systematic treatises](https://indike.org/pramana/in.darsana.advaita.sastra) › [Establishment of Brahman](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi) › 3.278 # Establishment of Brahman 3.278 Brahmasiddhi 3.278 - **Language:** Sanskrit ### [3.278](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.278) nanvevaṃ brahmavido 'pi cedbhokrādivibhāgadarśanamanuvartate, dehapātāduttarakālamapyanuvarteta, tatra viduṣo 'pi nāvaśyaṃbhāvi kaivalyaṃ syāt / tathā ca ‘tāvadeva ciram'; iti śrutyā virodhaḥ / athocchedādavidyāyā nānuvṛttiḥ, kṣaṇamapi na syāditi sa eva virodhaḥ, saiṣobhayataḥpāśā rajjuḥ / ucyate / yathā bhayavigame labdhāśvāsasyāpi saṃskāramātrātkampādyanuvṛttiḥ, na ca bhayavigame 'pyanuvṛttirityetāvatā cirakālā bhavati / na ca mūlakāraṇatulyaphalaḥ saṃskāraḥ / na ca sthāyī / anyathā kampādīnāṃ nivṛttireva na syāt / na ca bhayavigamahetostattvadarśanāttannivṛttaye hetvantaramapekṣate / tata eva hi sa krameṇa nivartate, svayameva vā kulālacakrabhrāntisaṃskāravat --- tathā nivṛttāyāmavidyāyāṃ karmasu cāviśeṣeṇārabdhakāryeṣvanārabdhakāryeṣu ca nivṛtteṣvārabdhavipākasaṃskārāccharīriṇaṃ bhoktāramiva cāyamātmānaṃ pratyetyābhāsamātreṇa vidvānapi, na tvavidvānivārūḍhābhiniveśaḥ / sa cāyamīdṛśaḥ sthitaprajño varṇitaḥ vītakāma ātmarūpasaṃtuṣṭo duḥkheṣu cchāyāmātrarūpeṣu tattvadarśanādabhiniveśātkṛtrimebhya iva vyāghrādibhyo 'nudvignamanāḥ sukheṣu ca kṛtrimaramaṇīyeṣviva vigataspṛhaḥ / yathā khalvaviduṣo mṛddāruracite stryādau viṣaye chāyāmātradarśanamabhiniveśavikalam, tathā viduṣaḥ kṣīṇakarmāvidyasya tatsaṃskāramātrāddarśanaṃ chāyāmātreṇaiva viṣayeṣu / tathā ca ‘tadyathāhinirlvayanī valmīke mṛtā pratyastā śayīta evamevedaṃ śarīram'iti viduṣaḥ śarīre 'nāsthāṃ darśayati / yato na mūlakāraṇatulyaphalaḥ saṃskāraḥ kampādivadeva / na ca cirakālānuvṛttiḥ, alpakālasthāyitvātsaṃskārasya / tadvadeva ca na tannivṛttaye hetvantaramapekṣyate, tattvadarśanādeva krameṇa tasyāpi nivṛtteḥ, svayameva vā / sā ceyamavasthā jīvanmuktiriti gīyate / ārabdhakāryakarmasaṃskārakṣayaśca dehapātādeva gamyate / tadanuvṛttau dehapāta eva na syāditi na dehapātottarakāle tadvipākasya chāyāmātreṇāpi darśanaṃ śakyate / yena hi karmaṇā yaccharīramārabdhaṃ tatraiva tadvipākaśeṣābhāsaḥ / anārabdhakāryāṇāṃ tvalabdhavṛttīnāmeva nivṛttatvānnāsti tatsaṃskāraḥ / labdhavṛttikāraṇasaṃskārāddhi kāryaleśānuvṛttiḥ / na khalu bhaye 'pratilabdhavṛttāvanupajanitakampādau tatsaṃskārāt kampādyanuvṛttiḥ / tasmādanārabdhakāryāṇāmanālabdhavṛttitvādārabdhakāryasaṃskārakṣayasya ca dehapātādavagamādviduṣaḥ patite 'smin śarīre kaivalyamavaśyaṃbhāvi / atra ca labdhavṛttikāraṇasaṃskārādvā kāryaśeṣaḥ, kāryasaṃskārādeva vā, tathobhayasaṃskārādeva vā kampādyanuvṛttiḥ / bhayasaṃskārādvā bhayam, tataḥ kampādayaḥ / kampādisaṃskārādvā kampādyanuvṛttiḥ / sarvathā bhavati kāraṇavigame 'pi kāryaśeṣānuvṛttiḥ, saṃskārāt / ato labdhavṛttikarmasaṃskārāttadvipākādvā viduṣo 'pi śarīrasthitiḥ / taduktaṃ tantrāntare 'pi --- ‘tiṣṭhati saṃskāravaśāccakrabhramavaddhṛtaśarīraḥ'; iti / > \[Objection:\] Well, if even for the knower of Brahman the perception of distinctions such as the experiencer continues, it would continue even after the fall of the body; in that case, isolation would not be inevitable even for the knower. / And thus there would be contradiction with the scriptural text: ‘There is delay only so long \[as I am not freed\]’. / If, on the other hand, because of the eradication of nescience there is no continuation, it could not exist even for a moment; thus there is the very same contradiction. This is a snare on both sides. / \[Reply:\] It is answered: / Just as, when fear departs, trembling and the like continue by virtue of latent impression alone even for one who has gained reassurance, and it does not last for a long time merely because it continues even after the departure of fear; / nor does the latent impression yield a result equal to the root cause; / nor is it enduring— / otherwise there would be no cessation at all of trembling and the like; / nor does its cessation depend upon another cause beyond the vision of reality that is the cause of the departure of fear; / for it ceases gradually from that very cause, or spontaneously like the latent impression of the spinning of the potter's wheel— / so, when nescience has ceased, and when actions, both those that have begun to produce effects and those that have not, have ceased without distinction, even the knower, by virtue of the latent impression of the fruition that had begun, perceives the Self as if embodied and as an experiencer merely as an appearance, but not with firm clingings like the ignorant person. / And such a one has been described as a person of steady wisdom: free from desires, content in the nature of the Self, undistressed in mind in the face of pains that are mere shadows because, having seen reality, he lacks clinging, just as \[one feels no distress\] toward artificial tigers and the like, and free from yearning in the face of pleasures, just as toward artificial delights. / Just as indeed an ignorant person's perception of a woman or the like fashioned of clay or wood is a perception of a mere shadow devoid of clinging, so the perception of objects by a knower whose actions and nescience are depleted is, by virtue of their mere latent impression, only as a mere shadow. / And thus, the text, ‘Just as the slough of a snake might lie cast off and dead upon an anthill, even so does this body lie’, shows the knower's lack of concern for the body. / Because the latent impression does not have an effect equal to the root cause, just like trembling and the like. / Nor does it continue for a long time, because the latent impression endures for \[only\] a short time. / And just like that, its cessation does not depend upon another cause, since it too ceases gradually from the vision of reality alone, or spontaneously. / And this state is celebrated as liberation while living. / And the depletion of the latent impression of actions that had begun to produce effects is known precisely from the fall of the body. / If that continued, the fall of the body itself would not occur; therefore, a perception even as a mere shadow of its fruition is not possible in the time after the fall of the body. / For the remnant appearance of its fruition exists only in that body which was begun by that action. / But for \[actions\] that have not begun to produce effects, since they cease while their operation has not yet been acquired, their latent impression does not exist. / For a remnant of an effect continues from the latent impression of a cause whose operation has been acquired. / Indeed, when fear has not acquired operation and has not produced trembling and the like, trembling and the like do not continue from its latent impression. / Therefore, because actions that have not begun to produce effects have not acquired operation, and because the depletion of the latent impressions of actions that have begun to produce effects is known from the fall of the body, isolation is inevitable for the knower once this body has fallen. / And in this matter, the remnant of the effect arises either from the latent impression of the cause whose operation has been acquired, or from the latent impression of the effect itself, or the continuation of trembling and the like arises from the latent impression of both. / Or fear arises from the latent impression of fear, and trembling and the like from that; / or the continuation of trembling and the like arises from the latent impression of trembling and the like. / In any case, the continuation of the remnant of an effect occurs from a latent impression even when the cause has departed. / Therefore, the endurance of the body even for a knower is due to the latent impression of action whose operation has been acquired, or due to its fruition. / That has also been stated in another philosophical system: / ‘Remaining embodied, he stands by the force of latent impression, like the spinning of a wheel.’ > — English (machine translation) (machine translation) - [Previous: 3.277](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.277) - [Next: 3.279](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.279) - [Up: 3](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi~en-mt.3.278) — English, machine translation ## Linked texts (1) - [Nyāyamañjarī](https://indike.org/pramana/in.darsana.nyaya.nyayamanjari.2.4.172) — Jayanta Bhaṭṭa, Sanskrit --- Source: [https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.278](https://indike.org/pramana/in.darsana.advaita.sastra.brahmasiddhi.3.278) · Pramāṇa