Laghustutih (vrittisameta) 237

237

iti . athavā taddhedaṃ tarhyavyākṛtamāsīt . tannāmarūpābhyāṃ vyākriyata iti
nāmarūpaprapañcasyaikasmāt tattvādevāvirbhāvaśravaṇācchabdasya ca
tvatsaṃbhūtatvasampratipatterartho'pi tvatta evāvirbhavatīti gamyata ityarthaḥ .
keśavaprabhṛtaya iti brahmaviṣṇurudreśvarasadāśivā
viśvasargādipañcakṛtyakāriṇo gṛhītāḥ . vāsavaprabhṛtaya iti
sṛjyadevamanuṣyādayaḥ paśupakṣisarīsṛpasthāvarāśca . nanvamaratvena
nāśahīnānāṃ keśavādīnāṃ vāsavādīnāṃ vā kathaṃ janmetyata uktam -
amī brahmādayaḥ te vāsavādayo'pi yatra yasyāṃ khalu kalpavirame līyante ca
ākalpajīvitvenaiva teṣāmamaratvaṃ na nityatayā . jagajjanmādikriyābhāe
tatkartṝṇāṃ sattvāsambhavāt sarveṣāṃ tvatsvarūpatvena
svarūpanāśābhāve'pyupādhināśena nāśopapatteścetyāśayaḥ . utpattau
keśavād brahmeti (keśavādadhvanati sahitaṃ?) saṃhāre brahmā
keśave iti viparīta pāṭhaḥ . uktaṃ ca sakalajananīstave -

Or rather, [from the scripture]: "Truly, then, this was unmanifest; that was unfolded through name and form"—since scripture reveals the manifestation of the phenomenal world of name and form from a single reality alone, and because of the recognition that the word has arisen from you, it is understood that the referent too arises from you alone; such is the meaning. By "those beginning with Keśava", Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva, who perform the five cosmic functions such as creation of the universe, are understood. By "those beginning with Vāsava", gods, humans, and others that are created, as well as beasts, birds, reptiles, and immovable things, [are understood]. But surely, how can there be a birth for those beginning with Keśava or those beginning with Vāsava, who are free from destruction by virtue of their immortality? To this it is said: "these ones, Brahmā and the rest", and even those beginning with Vāsava, "in whom verily at the end of a cosmic age dissolve". Their immortality is solely by virtue of living until the end of a cosmic age, not by eternity; for when the operations of creation of the world and so forth do not exist, the existence of their agents is impossible; and although their intrinsic nature does not perish because all have your nature, destruction is logically possible through the destruction of their limiting adjuncts—such is the intention. In creation, Brahmā from Keśava…; in dissolution, Brahmā into Keśava; this is the reversed reading. And it is stated in the Sakalajananīstava: