ĀTMĀNUŚĀSANA – PRECEPT ON THE SOUL by Ācārya GUṆABHADRA (ca. 818–900 A.D.) [176]
Gātha 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 (ṛddhi), of such meditation. This is due to strong delusion (moha).
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Comments
Note 2:
See Ācārya Samantabhadra’s Āptamīmāṃsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord, p. 158-159. Cf.
‘Saṁvara [part 4267]’ gātha 10-102 https://www.facebook.com/groups/692614454130155/permalink/3477349278989978.
Note 1:
EXPLANATORY NOTE
Ācārya Samantabhadra’s Āptamīmāṁsā (Devāgamastotra):
The fruit of the first kind of pramāṇa – direct (pratyakṣa) or omniscience (kevalajñāna) – is equanimity (upekṣā). The fruit of the other kinds of pramāṇa – indirect (parokṣa) – is discernment, i.e., acceptance (grahaṇa) 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 (pramāṇa).
As regard the fruit of pramāṇa, 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 pramāṇa). Or the attainment of equanimity (upekṣā) and the destruction of ignorance (ajñāna) may be considered the fruit. Equanimity is freedom from attachment and aversion. Also, on the destruction of darkness, that is ignorance, the self attains the power of discrimination between what needs to be accepted and rejected [see note 2 below].