तत् इति तस्मादर्थे पूर्वोक्तस्य प्रमेयस्य हेतुभावेन उपजीवनम् इह सूचयति । यत एवमुक्तम् ---- अनुभवस्य अर्थस्येव स्मरणात् न भेदेन अवभासः स्म्र्टिशक्तिश्च परमेश्वरस्यैव , तत इदमत्र परिनिष्ठितं तत्त्वम् इति । इह स्मृतिः अनुभवं क्रोडीकरोति इत्युक्तम् । अनुभवश्च द्विधा , ---- परामर्शभेदात् कदाचित् स्वात्मपरामर्शपूर्वकम् अनुभाव्यम् परामृशति यत्र अस्य अभिसंधिप्रधानता मया दृश्यते इति , कदाचित् अनुभवनीयमेव प्रधानतया परामृशति यत्र अनभिसंधेरेव सहसा वस्तूपनिपातः , अर्थक्रियां प्रति आग्रहविशेषो वा अयम् इति , तत्रापि च प्रकाशपरामर्शो ऽस्त्येव , अन्यथा प्रकाशायोगात् । एवमुभयथानुभवे प्रत्येकं स्मृतिरपि द्वयपरामर्शमयी उदेति इति चत्वारः स्मरणभेदाः , द्वौ अनुभवभेदौ । अनुसंधानं प्रत्यभिज्ञानमपि एतदुभयमेलनात्मकम् अत्रैवान्तर्भूतम् । तच्च एतद्भेदात् अष्टधा , पूर्वापरविश्रान्तिकृतात् प्रत्येकं द्विधाभेदाच्च षोडशधा । तदेते द्वाविंशतिः संवेदनभेदाः । तेषु च ग्राह्यं तावत् प्रकाशात् अबहिर्भूतम् , अन्यथा प्रकाशनायोगात् , बहिर्भूतं च तत् , अन्यथार्थत्वासंभवात् , न च तत एव , तदैव , तदेवापृथग्भूतं अत्र पृथग्भूतं च भवति इति नूनमन्यः कल्पितप्रकाशात्मा कश्चित् अत्र अर्थो ऽस्ति , यतो ऽयम् अर्थराशिः पृथग्भवन् अन्योन्यमपि पृथक्ताम् अधिगच्छेत् , अन्यथा प्रकाशाभिन्नानां परस्परमपि कथङ्कारं पृथग्भावो भवेत् । सो ऽयं वेद्यैकदेश एव , विच्छिन्न एव , अनुज्झितवेद्यभाव एव , अहम् इति विच्छेदशूम्यप्रकाशोचितेन परामर्शेन परामृश्यमानो मायाप्रमाता इति वक्ष्यते {देहे बुद्धौ ॥॥॥॥॥॥॥॥॥॥॥ ।}(इप्व्_१,६।४) इत्यत्र । स च ग्राहक इति उच्यते । एवं सममेव स्वात्मनि निर्मलमकुरस्थानीये यत् युगलकं स्वस्मात् प्रकाशरूपात् अव्यतिरिक्तम् अवभासयति परमेश्वरः तदेव एतत् भगवतो ज्ञानकर्तृत्वं स्मरणकर्तृत्वं ज्ञानशक्तिस्मृतिशक्तिरूपम् उच्यते इति तात्पर्यार्थः ।
अक्षरार्थस्तु ---- मया दृश्यते इति , अयम् इति च यत् आमृशति प्रमाता प्रकाशरूपो येन अनुभवति इति उच्यते , तत आमर्शनात् एतत् लक्ष्यते , ग्राह्यरूपेण ग्राहकरूपेण योजितौ घटादिदेहादिस्वभावौ अर्थौ वेद्यौ प्रमातरि विशुद्धप्रकाशरूपे भातः प्रकाशेते । एवं दृष्टः इति स इति च यत् परामृशति प्रकाशरूपः प्रमाता , यतो ऽसौ स्मरति इति व्यपदेश्यः । ततो ऽपि एतदेव लक्ष्यते । अनुभवरूपोपजीवित्वं पूर्वोक्तं द्रढयितुं प्रसङ्गात् अत्र ज्ञानशक्तेरपि उन्मीलनं कृतम् । लक्षणे शत्रादेशः । अपिशब्दश्चार्थे । अर्थशब्दो विच्छिन्नवेद्यवाची । ग्राहको मायीयः कल्पितः प्रमाता अशुद्धप्रकाशस्वभावः इति शिवम् । आदितः श्लो। ३१॥
इति श्रीमदाचार्याभिनवगुप्तविरचितायांईश्वरप्रत्यभिज्ञासूत्रविमर्शिन्यां प्रथमे ज्ञानाधिकारे स्मृतिशक्तिनिरूपणं नाम चतुर्थमाह्निकम् ॥ ४ ॥
In plain words
“Tat”, in the sense of “therefore”, shows here that what was set out before is drawn on as the reason. Since it has been said that experience, like the object, does not appear as different from remembering, and that the of memory belongs to the Supreme Lord alone, therefore this is the truth settled here. Here it was said that memory takes experience into its embrace. And experience is of two kinds, by a difference of . Sometimes one holds in awareness what is to be experienced, preceded by a of oneself, where one’s intent is foremost: “it is seen by me”. Sometimes one holds in awareness the thing to be experienced alone, as foremost, where a real thing falls on one suddenly, with no intent at all, or where there is a particular eagerness for effective action: “this”. And even there a of is certainly present, for otherwise could not be. So, as experience is of both kinds, memory too arises from each, made of in both ways; so there are four kinds of remembering and two kinds of experience. Linking too, which is and is made of the joining of these two, is included right here. Through these differences it is eightfold; and since each of these is again twofold, by resting in the earlier or in the later, it is sixteenfold. So these are twenty-two kinds of awareness. In them all, the grasped is, to begin with, not outside , for otherwise it could not shine; and it is outside, for otherwise it could not be an object. And the very same thing cannot, from that same and at that same time, be here both not separate and separate. So there must surely be here some other object, whose self is a constructed , from which this mass of objects, becoming separate, could come to be separate from one another as well; otherwise, how ever could things not different from be separate even from one another? This is nothing but one part of the known, cut off, never having given up being known, held in awareness as “I” by a that befits a free of any cutting off. It will be called the of , at “In the body, in ”. And it is called the grasper. So the pair that the Supreme Lord makes appear, both together, in Himself, who stands as a spotless mirror, not apart from Himself, whose form is : just this is called the Blessed One’s being the doer of knowing and the doer of remembering, whose form is the of knowledge and the of memory. This is the gist of the meaning.
The meaning of the words, however, is this. The , whose form is , holds in awareness “is seen by me” and “this”, and by this he is said to experience. From that holding in awareness this is marked: two objects, known things whose own natures are the pot and the like and the body and the like, joined to the form of the grasped and to the form of the grasper, “shine”, that is, are lit, “in the ”, whose form is pure . Likewise the , whose form is , holds in awareness “was seen” and “that”, through which he is to be called one who remembers. From that too just this is marked. To make firm what was said before, that memory lives on the form of experience, the of knowledge too has been opened out here, in passing. The present participle is substituted here in the sense of a mark. “Api” has the sense of “and”. The word “objects” names the known as cut off. The grasper is the constructed of , whose own nature is impure . So, all is well.
Here ends the fourth , named The Account of the of Memory, in the first , the , of the , composed by the venerable master .