08-13-2022, 12:35 PM
Gatha 54
The knowledge of the ‘seeing’ soul that knows objects without form (amūrta), objects with-form (mūrta), objects beyond-the senses (atīndriya), objects hidden in terms of substance (dravya), place (ksetra), time (kāla), and being (bhāva), the self, and the others, is the direct (pratyaksa) knowledge, dependent only on the soul.
Explanatory Note: Direct (pratyaksa) knowledge knows all –objects without form like dharma, adharma, ākāśa, kāla, and jīva, objects with form like physical matter (pudgala), infinitesimal objects like the atom (paramānu), hidden objects like those belonging to the past and the future, and the self. Such knowledge is utterly pure. It is infinite and all-powerful; it evolves in the soul and does not rely on any outside help. As the fire takes the form of the fuel, direct (pratyaksa) knowledge takes the form of the objects-of-knowledge (jñeya) and, therefore, infinite. It is impossible to describe the glory of the direct (pratyaksa) knowledge; it is most desirable and source of the sense independent (atīndriya) happiness.
Gatha-55
The soul, by own nature, is without-form (amūrtīka). From the standpoint of its bondage with karmas since beginning less time past, it is with-form (mūrtīka). The soul with-form (mūrtīka) knows, through the senses and in stages like apprehension (avagraha) and speculation (īhā), the sense-perceptible objects. It may also not know these objects.
Explanatory Note:
Our soul, since infinite time past, is blinded by the darkness of ignorance (ajñāna). Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (paroksa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading [in comparison to the direct (pratyaksa), infinite-knowledge (kevalajñāna)], edgy, accompanied by the dirt of delusion, dubious, and reproachable. It, indeed, is not adorable and, hence, deplorable and worth rejecting.
The knowledge of the ‘seeing’ soul that knows objects without form (amūrta), objects with-form (mūrta), objects beyond-the senses (atīndriya), objects hidden in terms of substance (dravya), place (ksetra), time (kāla), and being (bhāva), the self, and the others, is the direct (pratyaksa) knowledge, dependent only on the soul.
Explanatory Note: Direct (pratyaksa) knowledge knows all –objects without form like dharma, adharma, ākāśa, kāla, and jīva, objects with form like physical matter (pudgala), infinitesimal objects like the atom (paramānu), hidden objects like those belonging to the past and the future, and the self. Such knowledge is utterly pure. It is infinite and all-powerful; it evolves in the soul and does not rely on any outside help. As the fire takes the form of the fuel, direct (pratyaksa) knowledge takes the form of the objects-of-knowledge (jñeya) and, therefore, infinite. It is impossible to describe the glory of the direct (pratyaksa) knowledge; it is most desirable and source of the sense independent (atīndriya) happiness.
Gatha-55
The soul, by own nature, is without-form (amūrtīka). From the standpoint of its bondage with karmas since beginning less time past, it is with-form (mūrtīka). The soul with-form (mūrtīka) knows, through the senses and in stages like apprehension (avagraha) and speculation (īhā), the sense-perceptible objects. It may also not know these objects.
Explanatory Note:
Our soul, since infinite time past, is blinded by the darkness of ignorance (ajñāna). Though equipped inherently with the glory of knowledge-consciousness, due to the bondage of karmas, it relies on the senses to know. Sensory knowledge is indirect (paroksa) knowledge for the soul. Indirect knowledge depends on the physical senses, knows only the physical objects, and is extremely unsteady, degrading [in comparison to the direct (pratyaksa), infinite-knowledge (kevalajñāna)], edgy, accompanied by the dirt of delusion, dubious, and reproachable. It, indeed, is not adorable and, hence, deplorable and worth rejecting.