Sarvadarshanasangraha 8.15

8.15

apiśabdena svātmanas tadabhinnatām āviṣkurvatā pūrṇatvena svātmani parārthasaṃpattyatiriktaprayojanāntarāvakāśaś ca parākṛtaḥ/ parārthaś ca prayojanaṃ bhavaty eva/ tallakṣaṇayogāt/ na hy ayaṃ devaśāpaḥ svārtha eva prayojanaṃ na parārtha iti/ ata evoktam akṣapādena — yam artham adhikṛtya pravartate tat prayojanam iti/ upaśabdaḥ sāmīpyārthaḥ/ tena janasya parameśvarasamīpatākaraṇamātraṃ phalam/ ata evāha — samasteti/ parameśvaratālābhe hi sarvāḥ saṃpadas tanniṣyandamayyaḥ saṃpannā eva rohaṇācalalābhe ratnasaṃpada iva/ evaṃ parameśvaratālābhe kim anyat prārthanīyam/ tad uktam utpalācāryaiḥ —

The word also excludes the supposition that there is room in self which has recognised the nature of Maheśvara, and which manifests to itself its own identity with him, and is therefore fully satisfied, for any other motive than felicity for others. The well-being of others is a motive, whatever may be said, for the definition of a motive applies to it: for there is no such divine curse laid upon man that self-regard should be his sole motive to the exclusion of a regard for others. Thus Akṣapāda (i. 24) defines a motive: A motive is that object towards which a man energises.

The preposition upa in upapādayami (I set forth) indicates proximity: the result is the bringing of mankind near unto God.

Hence the word all in the phrase the method of attaining all felicities. For when the nature of the Supreme Being is attained, all felicities, which are but the efflux thereof, are overtaken, as if a man acquired the mountain Rohaṇa (Adam's Peak), he would acquire all the treasures it contains. If a man acquire the divine nature, what else is there that he can ask for? Accordingly Utpalācārya says—