________________
and since this TA is characterized by a total absence of desires, he provides supplementary material on this topic in t.is Viveka (pp. 121-124) by reproducing Abhinavagupta's views on this topic. The portion given under Foren da (K.A.S. "II. 17 ff.) is, therefore, summarized herebelow:
TH is the nature of the self, after the desires have been totally destroyed. The point is : The nature of the self, devoid of the particular dark colourations of 379, tra etc., is like a very white thread that shines through the interstices of sparsely threaded jewels. It assumes the forms of all the various feeling like that, etc., because all these tinge it. But it shines out through them according to the maxim : ApalahatSTACHT ( THTHAR: ) i.e., once this self shines, (it shines forever).
It is devoid of the entire net-work of miseries which consist in turning away from the self. It is identical with the consciousness of the realization of the highest bliss. It makes the heart of the sensitive spectator in tune with that consciousness or bliss.
Thus, the argument that Nirveda, though not an anspiscious Ha, was mentioned by the sage at the head of the list of the Hafuas, with a view to show its permanent nature, is rejected. To explain : Is this was born of poverty, etc. or born of तत्त्वज्ञान ? If the former, it will be soon mentioned as a व्यभिचारी. If निर्वेद, born of तत्त्वज्ञान, is treated as a स्थायी ( of शान्त ), then तत्त्वज्ञान itself would become its विभाव! But how can तत्त्वज्ञान which arises from arz etc. become a farra ? If you urge that because it is a cause of fatãthen we will have the contingency of the cause of another cause becoming the cause (fanta ). But, in fact, faaz, is characterized by a 7 (detachment) and is, on the contrary, a means of Jahta; for a detached man so strives as to attain 779519. anna leads to HTET - not to faz. If you say, for a knower of truth, detachment always
259
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
