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FOREWORD
XLVII
Then our author proceeds to explain how the realization of Nairdtmya leads to the attainment of omniscience, or the quality of knowing all things. There are two kinds of obstructions, says our author, which when destroyed by the realization of the voidness of the Universe, lead to the attainment of omniscience. The first is called Kles'dvarana or the obstruction of suffering, and the second is Jñeydvarana or the obstruction hiding the transcendental truth. The sufferings are the feelings such as of attachment, hatred, etc. which are indeed hindrances to know a thing as it is. The other obstruction is the want of perfect knowledge or the highest truth, and the inability to impart that true knowledge to others for their benefit.
The first kind of veil or obstruction can be removed by the realization of the voidness of the Universe alone. The feelings of attachment, hatred, etc. indeed result in the first kind of obstruction, and these impure feelings are caused not by the external objects but by the constant practice of thinking the Ego as real. The realization of Nairåtmya destroys the Ego and its connection with the surrounding objects, which are unreal, as also the feelings of attachment, hatred, etc. which are only the outcome of thinking the Ego as real. The constant meditation on Nairatmya (nonEgo) removes the veil, and the ascetic is then after considerable practice able to discover that everything is void. This kind of intense meditation leads to the realization of Nairåtmya of the Universe in a way very similar to a man's perception of a lovely damsel, about whom he is constantly thinking and keenly meditating. The constant thinking of the Ego and its connection with the objective world, once destroyed by the realization of Nairatmya would not possibly come up again in that chain of Vijñâna, because the S'råvakas and Pratyekas, who are mortally afraid of the cycle of 1. Tento pin a stat sua parati
afacerea ta sata PAT 791 11 777611 See Kamalas’ila's commentary on this s’loko
-pp. 869, 870. 2. आत्मदर्शनविरुद्धच नैरात्म्यदर्शनम् । तद्विपरीताकारावलम्बनत्वात् । मनयोहि युगपदे.
कस्मिन् सन्ताने रज्जुसर्पतज्ज्ञानयोरिव सहावस्थानमैक्यच विरुद्धम् । अतो नैराम्यदर्शनmiracultat Fre Portaria actor metat: tre Art of - p. 870.
| SR No. | 010566 |
| Book Title | Tattvasangraha 01 |
| Original Sutra Author | N/A |
| Author | Embar Krishnamacharya |
| Publisher | Central Library |
| Publication Year | 1926 |
| Total Pages | 832 |
| Language | Hindi, Sanskrit |
| Classification | Book_Devnagari |
| File Size | 57 MB |