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Verse 175
The fruit of meditating on the knowledge-nature of the soul is the knowledge itself – laudable and imperishable. It is surprising, however, that ignorant men look for other fruits, such as accomplishment (rddhi), of such meditation. This is due to strong delusion (moha).
EXPLANATORY NOTE
Ācārya Samantabhadra's Aptamīmāmsā (Devāgamastotra):
उपेक्षाफलमाद्यस्य शेषस्याऽऽदानहानधीः । पूर्वा वाऽज्ञाननाशो वा सर्वस्यास्य स्वगोचरे ॥१०२॥
प्रथम जो युगपत्सर्वभासनरूप प्रमाण (केवलज्ञान) है, उसका फल उपेक्षा है। शेष जो क्रमभावी-भासनरूप प्रमाण (मत्यादि ज्ञान-समूह) है उसका परम्परा फल आदान (ग्रहण) और हान (त्याग) की बुद्धि है। अथवा पूर्व में कही गई उपेक्षा भी उसका फल है। वास्तव में अपने विषय में अज्ञान का नाश होना ही सब प्रमाण-रूप ज्ञानों का फल है।
The fruit of the first kind of pramāņa - direct (pratyakşa) or omniscience (kevalajñāna) - is equanimity (upeksā). The fruit of the other kinds of pramāņa – indirect (parokşa) - is discernment, i.e., acceptance (grahaņa) or rejection (tyāga); besides, of course, equanimity, as stated above. Destruction of ignorance (ajñāna) about the self, however, is the actual fruit of all methods of knowledge (pramāna).
As regard the fruit of pramāna, there is satisfaction in the attainment of knowledge. The soul, whose knowledge-nature is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit of knowledge (or of pramāņa). Or the attainment of equanimity (upekṣā) and the destruction of ignorance (ajñāna) may be considered
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