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骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 75 states that, human beings have a persistent belief in the existence of the duality which in fact has no real existence. When it is realised that there is no such thing as duality there is a freedom from the notion of causation. Then one is not subject to birth etc.

According to 艢补峁卥补谤补, the belief in the pluralistic universe is the result of false attachment to what is non-real. There being no external objects, duality is unreal. But people have persistent attachment (补产丑颈苍颈惫别艣补岣�) to the existence of duality. There is in fact no duality. The cause of birth is this attachment. Hence, when man realises that there is no such thing as duality, is never born again as he is free from that very cause i.e. attachment to the illusory duality. It has been highlighted in this 办腻谤颈办腻 that despite the illusoriness of duality the human beings cling to the world with great persistence. But if they realise the Truth which is the absence of duality then they are free from causation which serves as the reason for the cycle of birth and death.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 76 asserts that since one does not find any cause, the mind does not come into being (yad膩na labhate het奴n 迟补诲腻na j膩yate 肠颈迟迟补峁�). This 办腻谤颈办腻 is an elaboration of what was stated earlier that without a cause there is no effect.

The 办腻谤颈办腻 reads as:

鈥榃hen one finds no cause, neither superior nor inferior nor middle, the mind becomes free from birth. When cause is not there, how can there be an effect鈥�?

艢补峁卥补谤补 in his commentary explains three types of causes. They are:

1. The superior (uttama) are those meritorious actions (dharmas) performed according to the rules ordained by one鈥檚 caste (箩腻迟颈) and station in life (腻 艣谤补尘补). When these actions are performed by men without any attachment to the results (phala) i.e. free from desires, lead to the attainment of the states of gods and others. The superior/highest causes are purely virtuous. In them there is predominance of dharma.

2. Middling (尘补诲丑测补尘腻) causes are mixtures of actions of merit and demerit which leads to birth as human beings etc.

3. Actions of demerit are the inferior (adhama) causes and lead one to be born as lower animals such as beasts, birds etc. or remain as inanimate objects in the world.

When one realises the reality of the 腻迟尘补苍 which is one without a second and free from all imaginations, does not see and does not relate himself/itself to the superior, middle and inferior causes (or actions). These causes are imagined on account of ignorance (补惫颈诲测腻). This is like a man of discrimination does not see any dirt in the sky which a child imagines therein. In the same way the mind is not born. It does not take on the forms of divine beings (gods), men, lower animals, insects, and plants etc. which are respectively the results/effects of the superior, middling and inferior causes.

What is meant here is that when there is no cause there is no effect, as when there is no seed there is no sprout.

The significant point made by the K膩rik膩办腻谤补 is that when the cause is annihilated, the effect ceases to be born. What is important here to note is that the knowledge that there is no cause will remove the entire sequence of cause-effect cycle. Causation is a notion imagined by the mind and with the knowledge when this notion is uprooted the bhava/ 蝉补峁僺腻谤补 is also simultaneously uprooted.

In the 办腻谤颈办腻 77, 骋补耻岣峚辫腻诲补 holds the view that the mind that is unborn remains so under all circumstances. It remains the same without any change whatsoever. All dualities are mere 肠颈迟迟补诲峁浥泍补尘 or objectification of the mind. The 办腻谤颈办腻 makes the following point thus:

鈥楾he non-origination (the state of knowledge) of the mind, which is unborn and free from causal relation, is absolute and constant. Everything else is also equally unborn. (So what is true of the mind is true of everything else as well). For, all duality is merely an objectification of the mind鈥�.

According to 艢补峁卥补谤补 the mind is unborn because it has no cause to generate it. The non-origination of the mind is also called liberation. All the so called causes are notional and they disappear on account of the realisation of Ultimate Truth. This state of non-origination of the mind is non-dual and ever remains the same.

In the absence of objects, the mind remains one (non-dual) in all the three states of wakeful, dream and deep sleep. Even before the realisation of knowledge (in the state of ignorance) the mind always remains one/non-dual, being without birth (nonmanifest). Before the Ultimate Truth is realized the mind may appear to be dual i.e. with the knower and the known distinction appear to be born. The notion of duality and birth are mere objects perceived by the mind (肠颈迟迟补诲峁浥泍补). Hence the nonorigination of the mind ever remains same and non-dual. Even when there is false and erroneous perception of silver in a shell, the shell remains the shell, and its perceived appearance as silver is unreal even while being perceived as silver. In other words the mind never either exits nor ceases to be. It is sama meaning uniformly the same.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 78 says that, 鈥楬aving (thus) realised the absence of causality as the Ultimate Truth, and also not finding any other cause (for birth), one attains to that (the state of liberation) which is free from grief, desire and fear鈥�.

According to 艢补峁卥补谤补, the false notion of duality is the cause for the cycle of birth and death. When this notion is corrected then there is a realisation that there is actually no causal operation and with this corrective knowledge there is the attainment of liberation which is a state free from grief, desire and fear. What is central to this 办腻谤颈办腻 is that with the realisation that there is no causal functioning, one attains the highest state.

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 79 repeats the phrase 补产丑奴迟腻产丑颈苍颈惫别蝉补 (obsession with the unreal) used in 办腻谤颈办腻 75. He says: 鈥極wing to the persistent belief in the existence of unrealities (duality), the mind engages itself in thinking of unreal objects. But when it has the realisation of the unreality of objects (i.e. the non-existence of external objects), mind becomes detached and returns back to its pure state鈥�.

According to 艢补峁卥补谤补, attachment to the notion that external objects exist is due to the conviction that duality is the ultimate even though duality has no real existence. This delusion which is caused by ignorance makes the mind run after external objects. But when one comes to know that the unreality is inseparable from duality, then the mind becomes unattached, having no more desires and turns back (vinivartate) from all unreal objects.

In 办腻谤颈办腻 80, 骋补耻岣峚辫腻诲补 further describe the (padam) state of enlightenment which has been already mentioned in 办腻谤颈办腻 78. He says that,

鈥楾he mind, thus freed from attachment (to all external objects) and undistracted (by fresh objects) attains to its state of Immutability. Being actually realised by the wise, it is undifferentiated, birthless and non-dual鈥�.

As 艢补峁卥补谤补 explains when the mind is withdrawn from objects of duality (苍颈惫峁泃迟补蝉测补) and does not engage in any other similar dual objects (补辫谤补惫惫峁泃迟补蝉测补), then the mind remains in the state of Immutability (苍颈艣肠补濒补 蝉迟丑颈迟颈岣�). The mind is of the same nature as Brahman, being non-dual and of the essence of Consciousness. This can be realised only by the wise. 艢补峁卥补谤补 says this state is the highest, homogenous (蝉腻尘测补尘) undifferentiated, unborn and non-dual.

This same concept was also referred in 办腻谤颈办腻 3:34 as the 辫谤补肠腻谤补岣�, or condition, of the insightful one (诲丑墨尘补迟补岣�) whose mind is cleared (苍颈驳峁沨墨迟补) and free from conceptual constructs (nirvikalpa).

Bhattacharya points out several Buddhist parallels here. The wording of the key phrase appears to come directly from Vasubandhu鈥檚 Vimsatika (Yo buddh膩n膩峁� 惫颈峁�a测补岣�) and also appears in the 颁补迟耻岣ヅ沘迟补办补 (惫颈峁�a测补岣� sa hi buddh膩n膩峁�) as well as the 惭补丑腻测腻苍补蝉奴迟谤腻濒补峁�办腻谤补 XXI.26 (叠耻诲诲丑腻苍腻峁� vi峁�ay膩d api).^[1]

骋补耻岣峚辫腻诲补 in 办腻谤颈办腻 81 says: 鈥楾he Self/腻迟尘补苍 is free from birth, sleep, dream and is self-luminous. The Self reveals itself by itself. This 腻迟尘补苍 (i.e. Dharma) is ever effulgent/illumined by its very essential nature鈥�.

艢补峁卥补谤补 in his commentary on this 办腻谤颈办腻 says that the 腻迟尘补苍 reveals itself by itself (辫谤补产丑腻迟补峁� svayam). The meaning is that it is by nature self effulgent. It does not require the aid of the sun to illuminate it. It is self revelatory (诲丑补谤尘腻岣�), possessed of such characteristics is always illuminating (蝉补办峁泃-惫颈产丑腻迟补岣�). The self luminosity is its very essential nature (诲丑腻迟耻蝉惫补产丑腻惫补迟补岣�).

According to Bhattacharya the 办腻谤颈办腻 81 introduces another well-known 惭补丑腻测腻苍补 Buddhist epithet for this pada or Buddha-惫颈峁�a测补岣� by calling it the 诲丑补谤尘补诲丑腻迟耻. Bhattacharya says, 鈥渢he word 鈥�诲丑补谤尘补苍诲丑腻迟耻鈥� may be translated 鈥榖y the essence of reality鈥�... It is a synonym for 辫补谤补尘腻谤迟丑补 or 辫补谤补尘腻谤迟丑补tattva鈥�.^[2]

The 鈥�ajam anidram 补蝉惫补辫苍补峁�鈥� of this 办腻谤颈办腻 is similar to 办腻谤颈办腻 3:36 and the phrases 鈥�sak峁沝 vibhati鈥� and 鈥�蝉补办峁沝惫颈产丑腻迟补尘鈥� have the same meaning. This 办腻谤颈办腻 also describes the nature of unchangeable (办奴峁璦蝉迟丑补) 腻迟尘补苍. This is same to the 办腻谤颈办腻 I:16 i.e. 鈥�An膩dim膩yay膩supto ajam anidram asvapnam 补诲惫补颈迟补峁� budhyate 迟补诲腻鈥�.

Bhattacharya interprets the term 鈥�dharma鈥� in the Buddhist sense as 鈥�蝉补谤惫补产墨箩补办补腻濒补测补惫颈箩帽腻苍补 or 腻艣谤补测补 辫补谤腻惫峁泃迟颈鈥�. Further he reads 鈥�诲丑补谤尘补岣� 诲丑腻迟耻岣� 蝉惫补产丑腻惫补迟补岣�鈥� as 鈥�诲丑补谤尘补诲丑腻迟耻岣� 蝉惫补产丑腻惫补迟补岣�鈥�.

Bhattacharya writes:

Some editions read 鈥�dharmo 诲丑腻迟耻岣� 蝉惫补产丑补惫补迟补岣�鈥� and others read 鈥�dharmo 诲丑腻迟耻蝉惫补产丑腻惫补迟补岣�鈥�, but neither of these seems to be very satisfactory and thus leads the present writer to amend the reading as 诲丑补谤尘补诲丑腻迟耻 蝉惫补产丑腻惫补迟补岣�. The reading 鈥�dharmo 诲丑腻迟耻鈥� appears to be due to the unfamiliarity of the commentators with the significance of the word 鈥�诲丑补谤尘补诲丑腻迟耻鈥� which is quite appropriate here.^[3]

Footnotes and references:

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[1]:

Bhattacharya, 膧gama 艣膩stra, 187.

[2]:

Ibid, 189.

[3]:

Ibid, 189.