________________
The Humanism of Haribhadra
261
66. "Then the self-existent Lord, unmanifest, caused (the world] to become
manifest. He put his energy into the four great elements, etc., became visible and dispelled the darkness".
67. In order to let the world grow he created his mouth, arms, thighs
and feet [the four castes :) priests, warriors, workers and servants".
68. [Sāmkhya : ) Some say that the world arises from the unmanifest
[nature]. It consists of the five elements that have various bodies, names and forms.
69. The primary cause of everything is called "nature". It is omnipresent,
universal, permanent, subtle, without marks, without consciousness, without activity, one.
70. (Samkhyatattvakaumudi 22 and 23:] "From nature comes the Great.
From that selfconsciousness. From that the group of sixteen. From the five that come from this group of sixteen, the five elements".
71. "The fundamental nature has no modifications. The seven beginning
with the Great, etc., are modifications of nature. The group of sixteen are modifications. The spirit is not nature, nor is it a modification”.
72. It cannot be defined as the gunas, nor can it be defined as effect or
cause. Therefore, the spirit is quite different [from nature, etc.). It seems to] enjoy the results (of its karma), but it is, in fact, not active at all.
73. As long as the gunas of nature are active, the spirit [identifying itself
with them) is perverted because it is enveloped in darkness. As long as it is unenlightened it thinks that it is active, but actually it cannot even break a blade of grass.
74. [The Buddhists say, in Vimsatikā 1:] "All this is mind-only, because
the "things” that appear, are actually unreal. [Normal experience) is like the experience of one suffering from cataract has of [unreal] cocoon (making insects] (kośakārakītaka), etc."
75. When [people are] afflicted by anger, sorrow, intoxication, madness,
desire and such faults, they "see” unreal things as being present right before their eyes”.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
