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लधुतत्त्वस्फोटः
105 even if (the soul) is thus always (secure) in its own-nature, knowing itself, this (fact) does not prove the absence of knowledge of external objects. (i.e. The reflection of external objects in knowledge could not occur without the actual external presence of these objects.) How would the ignorant person who (totally) negates knowledge of external objects (i. e. who ignores the dependence of knowledge upon their presence, explain the) experience of the forms that appear in knowledge ? (8) [308]
न कदाचनापि परवेदनां विना निजवेदना जिन जनस्य जायते । गजमीलनेन निपतन्ति बालिशाः पररक्तिरिक्तचिदुपास्तिमोहिताः ॥९॥ na kadūcanūpi paravedanām vinā
nijavedanā jina janasya jāyate / gajamilanena nipatanti bāliśāḥ
pararaktiriktacidupāstimohitā) 1/9/1 O Jina! A man can have no knowledge of the self without the knowledge of other (objects as well; i.e. not only are these two types of knowledge not incompatible, but they must always accompany one another). But ignorant beings are deluded (into) desiring the experience of a consciousness devoid of all other objects, for they foolishly believe that these objects will) contaminate (them. These beings) fall (i.e. do not attain salvation), just as an elephant who closes his eyes (falls into a ditch and cannot escape). (9) (309)
परवेदनास्तमयगाढसंहृता परितो दुर्गव यदि देव ! भासते ।। परवेदनाऽभ्युदयदूरविस्तृता नितरां दृगेव किल भाति केवला ॥ १० ।। paravedanāstamayagāờhasamhrtă
parito drg eva yadi deva bhäsate / paravedanā 'bhyudayaduraviststā
nitarām drg eva kila bhāti kevala ||10||
O Lord! If there is any quality) which, lacking all other objects, has been contracted on all sides and shines forth (with only one object, namely the self), that quality can only be the intuition (darśana). Indeed, only perfected intuition is completely separated from the fully expanded knowledge of (all) objects. (10) [310]
परवेदना न सहकार्य सम्भवे परिनिर्वतस्य कथमप्यपोह्यते । द्वयवेदना प्रकृतिरेव संविदः स्थगितैव साऽन्यकरणान्यपेक्षते ॥ ११ ॥
paravedanā na sahakāry-asambhave
parinirvṛtasya katham apy apohyate / dvayavedanā prakstir eva samvidaḥ
sthagitaiva sā 'nyakaraṇāny apekșate ||11||
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