08-13-2022, 12:30 PM
Gatha 53
The knowledge of objects that is independent of the senses – atīndriya jñāna – is without form – amūrtīka. The knowledge of objects that is dependent on the senses – indriya jñāna – is with form – mūrtīka. The same applies to happiness; the sense independent happiness is without form, and the sense- dependent happiness is with form. One must know the commendable kinds of knowledge and happiness out of these divisions.
Explanatory Note:
Knowledge and happiness are each of two kinds: sense-independent without form, and sense-dependent with form. The former – sense-independent without form – knowledge and happiness are worth accepting, and the latter – sense-dependent with form – worth rejecting. Knowledge and happiness produced by the non-corporeal soul, i.e. consciousness, through its own power of knowledge-transformation, without physical contact with the objects-of-knowledge (jñeya), are entirely sense-independent (atīndriya), non-destructible, incessant, without adversary, and steady. These are, therefore, commendable, and worth accepting. Knowledge and happiness produced on destruction-cum-subsidence (ksayopaśama) of material-karmas are sense-dependent, destructible, sporadic, with adversary, and unsteady. These are, therefore, not commendable, and worth rejecting.
The knowledge of objects that is independent of the senses – atīndriya jñāna – is without form – amūrtīka. The knowledge of objects that is dependent on the senses – indriya jñāna – is with form – mūrtīka. The same applies to happiness; the sense independent happiness is without form, and the sense- dependent happiness is with form. One must know the commendable kinds of knowledge and happiness out of these divisions.
Explanatory Note:
Knowledge and happiness are each of two kinds: sense-independent without form, and sense-dependent with form. The former – sense-independent without form – knowledge and happiness are worth accepting, and the latter – sense-dependent with form – worth rejecting. Knowledge and happiness produced by the non-corporeal soul, i.e. consciousness, through its own power of knowledge-transformation, without physical contact with the objects-of-knowledge (jñeya), are entirely sense-independent (atīndriya), non-destructible, incessant, without adversary, and steady. These are, therefore, commendable, and worth accepting. Knowledge and happiness produced on destruction-cum-subsidence (ksayopaśama) of material-karmas are sense-dependent, destructible, sporadic, with adversary, and unsteady. These are, therefore, not commendable, and worth rejecting.