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TRANSITORY
67
:: It is this very entity that is designated by the words like Sadasiva, : Parabrahman, Siddhälman, Tathalā etc.---words which have got the same
meaning and a proper meaning at that.
[130] The different syonyms for nirvāņa neutioned here were current in different circies. Thus the word Sadasiva was popular with
as, Parabrahman with the Vedāntins, Siddhälman with the Jainas, Tathata with the Buddbists (rather a section of the Buddhists). Haribhadra is bloting that these words can be made to mean the same thing even etymologically.
तल्लक्षणाविसंवादान्निराबाधमनामयम् । निष्क्रियं च परं तत्त्वं यतो जन्माद्ययोगतः ॥१३॥
tallakşaņāvisamodān nirabadham anāmayam / nişkriyam ca para lativañ yalo janmadyayogataḥ ||131||
For there is no dispute about the definition of this ultimate truth (i. e. of the ultimate state of soul's existence) inasmuch as it is (unanimously) said to be free from all disturbance, free from all ailment, free from all activity, and that on account of its undergoing 10 brith etc.
ज्ञाते निर्वाणतत्त्वेऽस्मिन्नसंमोहेन तत्त्वतः । प्रेक्षावतां न तद्भक्तौ विवाद उपपद्यते ॥१३२॥
jnate nirvāṇatallve'sminn asammohena tallvatah / prekşāvatāṁ na tadbhaktau vivāda upapadyate || 132||
Having comprehended by means of asaṁmoha the essential nature of the truth called nirvana it is impossible for the thoughtful persons to quarrel as to how to express ope's loyalty to this truth.
सर्वज्ञपूर्वकं चैतन्नियमादेव यत्स्थितम् । आसन्नोऽयमृजुर्मार्गस्तभेदस्तत्कथं भवेत् ॥१३३॥ sarvajñapūrvakaṁ caitan niyamad eva yatsthitam / āsånno'yam rjur mārgas tadbhedas tat kathan bhavet || 133||
Since it is a necessary truth that nirvāṇa is open to an Ompiscient person alone the short path leading froin omniscience to nirvāna ought to be straight; how can then there be a difference (of opinion) among those possessing omniscience ?
