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लघुतत्त्वस्फोटः
219
चित्सामान्यविशेषरूपमितरत् संस्पृश्य विश्वं स्वयं
व्यक्तिष्वेव समन्तत: परिणमत् सामान्यमभ्यागताः । अन्तर्बाह्यगभीरसंयमभरारम्भस्फुरज्जागराः
कृत्यं यत्तवशेषमेव कृतिन: कुर्वन्ति जानन्ति च ॥७॥
citsāmānyaviseşarūpam itarat samsprśya viśvam svayam
vyaktisv eva samantataḥ pariņamat sāmānyam abhyāgatāḥ/ antarbāhyagabhirasamyamabharārambhasphuraj jāgarāḥ krtyam yat tad aśeşam eva krtinah kurvanti jānanti ca
1/7//
As to those who have attained to both the universal and particular forms of consciousness, (namely intuition and knowledge, respectively), and who have attained to the universal (i.e. intuition) which by itself applies to (i.e. knows only) the self, even when the consciousness) on all sides touches (i.e. comprehends) the entire universe (which is) other than the self), and who are ever-alert in adhering to the activities pertaining to the profound restraints, both internal, (namely meditation), and external, (such as proper walking, sleeping, etc.), these fortunate ones have totally performed that which was to be done, leaving no residue, and (similarly they) have known (what was to be known). (7) [607]
चित्सामान्यमुदउच्य किञ्चिदभितो न्यञ्चनिजव्यक्तिषु
___ स्पष्टीभूतदृढोपयोगमहिमा त्वं दृश्यसे केवलम् । व्यक्तिभ्यो व्यतिरिक्तमस्ति न पुनः सामान्य मेंक क्वचिद्
__ व्यक्तो व्यक्तिभरः प्रसह्य रभसाद् यस्याशयाऽपोह्यते ॥८॥
citsämanyam udañcya kiñcid abhito nyañcan nijavyaktişu
spaștibhūtadrdhopayogamahimā tvam dṛśyase kevalam/ vyaktibhyo vyatiriktam asti na punaḥ sāmānyam ekam kvacid vyakto vyaktibharaḥ prasahya rabhasād yasyāśayā 'pohyate
1/81/
You have given a slight (degree of primacy) to the universal aspect of consciousness, (namely intuition), and yet you are on all sides immersed in the particular forms of (i.e. the reflections of objects in) your own knowledge. (Thus) you are seen simply as (one who is) endowed with the greatness of that consciousness which is firm (in itself) and clear (with reference to obj. ects, i.e. which congizes them). In the hope of getting at i.e. isolating) the universal, one may forcefully and resolutely negate the multitude of manifest particulars, but in reality) no universal exists separate from all the particulars. (8) [608]
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