09-29-2022, 03:53 PM
Gatha 90
Therefore, the man who aspires to become delusion-free (nirmoha or vītarāga) should, through the study of the
Scripture, understand the distinction between the self and the non-self, as per the qualities (guna) of the substances (dravya).
Explanatory Note: All objects have two kinds of qualities (guna) – the general (sāmānya) and the specific (viśesa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanatva) is a specific (viśesa) attribute of the soul when viewed in reference to non-souls but a general (sāmānya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vrksatva) as the general (sāmānya) attribute but each tree has specific (viśesa) attributes, distinguishing these as the neem tree, the oak tree or the palm tree. The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. I am not the substance of dharma, adharma, ākāśa, kāla or pudgala; not even the other soul (jīva). All these six substances inhabit the
same space as the light of many lamps inhabits the same room; still, each is a different substance. My nature of consciousness (cetanatva) makes me different from all other substances. In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout.
Gatha 91
Certainly, the ascetic (muni, śramaõa) who does not have faith in the six substances in regard to their general (sāmānya), like existence (sattā), and specific (viśeÈa) qualities, cannot attain the stage of supreme conduct, i.e., pure-cognition (śuddhopayoga).
Explanatory Note: All substances (dravya) have two kinds of attributes or qualities (guna) – the general (sāmānya) and the
specific (viśesa). The ascetic who does not know the six substances, each characterized by its general (sāmānya) and specific (viśesa) qualities, and does not perceive distinction between the soul and the non-soul, is not a true ascetic. Without right perception, even after becoming an ascetic externally, he ever remains anxious and cannot engage in pure-cognition (śuddhopayoga). The man who is not able to distinguish between the gold particles and the particles of other substances in the ore cannot obtain gold even after putting in great effort. Similarly, the ascetic, who is not able to distinguish between the soul and the non-soul, cannot attain the stage of supreme conduct (dharma), i.e., pure-cognition (śuddhopayoga), even after observing austerity and self-restraint.
Therefore, the man who aspires to become delusion-free (nirmoha or vītarāga) should, through the study of the
Scripture, understand the distinction between the self and the non-self, as per the qualities (guna) of the substances (dravya).
Explanatory Note: All objects have two kinds of qualities (guna) – the general (sāmānya) and the specific (viśesa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Consciousness (cetanatva) is a specific (viśesa) attribute of the soul when viewed in reference to non-souls but a general (sāmānya) attribute when viewed in reference to other souls. In a hundred pitchers, the general quality is their jar-ness, and the specific quality is their individual size, shape or mark. Thousands of trees in a forest have tree-ness (vrksatva) as the general (sāmānya) attribute but each tree has specific (viśesa) attributes, distinguishing these as the neem tree, the oak tree or the palm tree. The knowledgeable man should distinguish his soul from all other substances by concentrating on the specific qualities of each substance. He knows the nature of his soul as eternal, not produced by any external entity, and equipped with the light of knowledge that knows the self as well as the other substances. I am not the substance of dharma, adharma, ākāśa, kāla or pudgala; not even the other soul (jīva). All these six substances inhabit the
same space as the light of many lamps inhabits the same room; still, each is a different substance. My nature of consciousness (cetanatva) makes me different from all other substances. In the soul that understands this distinction between the self and the non-self, the seed of delusion (moha) does not sprout.
Gatha 91
Certainly, the ascetic (muni, śramaõa) who does not have faith in the six substances in regard to their general (sāmānya), like existence (sattā), and specific (viśeÈa) qualities, cannot attain the stage of supreme conduct, i.e., pure-cognition (śuddhopayoga).
Explanatory Note: All substances (dravya) have two kinds of attributes or qualities (guna) – the general (sāmānya) and the
specific (viśesa). The ascetic who does not know the six substances, each characterized by its general (sāmānya) and specific (viśesa) qualities, and does not perceive distinction between the soul and the non-soul, is not a true ascetic. Without right perception, even after becoming an ascetic externally, he ever remains anxious and cannot engage in pure-cognition (śuddhopayoga). The man who is not able to distinguish between the gold particles and the particles of other substances in the ore cannot obtain gold even after putting in great effort. Similarly, the ascetic, who is not able to distinguish between the soul and the non-soul, cannot attain the stage of supreme conduct (dharma), i.e., pure-cognition (śuddhopayoga), even after observing austerity and self-restraint.