Jivanmuktiviveka 2.17_2.p2

2.17_2.p2

atra taṭasthalakṣaṇasvarūpalakṣaṇābhyāmavagantuṃ sopādhikanirupādhikasvarūpadvayamupanyastam | kadācitsambandhi sadyallakṣayati tattaṭasthalakṣaṇam | tatsvarūpalakṣaṇam| yathā kākavaddevadattagṛham iti tathā kālatrayasambandhi sadyallakṣayati tatsvarūpalakṣaṇam | yathā prakṛṣṭaprakāśaścandraḥ iti |
nanu tyaktapūrvāparavicāratvaṃ vāsanālakṣaṇamuktaṃ ; jñeyajñānaṃ ca vicārajanyam; ato na śuddhāyāṃ tallakṣaṇamasti |
maivam, lakṣaṇe dṛr̤habhāvanayetyuktatvāt| yathā bahuṣu janmasu dṛr̤habhāvitatvenāsmiñjanmani vinaiva paropadeśamahaṅkāramamakārakāmakrodhādayo malinavāsanā utpadyante, tathā prāthamikasya bodhasya vicārajanyatve'pi dīrghakālanairantaryasatkārairbhāvite tattve paścādvākyayuktiparāmarśamantareṇaiva purovartighaṭādivatsahasā tattvaṃ parisphurati; tādṛśyā bodhānuvṛttyā sahita indriyavyavahāraḥ śuddhavāsanā | sā ca dehajīvanamātrāyopayujyate, na tu dambhadarpādyāsurasampadutpādanāya, nāpi janmāntarahetudharmādharmotpādanāya | yathā bhṛṣṭāni vrīhyādibījāni kusūlapūraṇamātrāyopayuktāni, na tu rucirānnāya nāpi sasyaniṣpattaye, tadvat |
malinā ca vāsanā trividhā, lokavāsanā śāstravāsanā dehavāsanā ceti | sarve janā yathā māṃ na nindanti yathā vā stuvanti tathaiva sarvadācariṣyāmītyabhiniveśo lokavāsanā | tasyāśca sampādayitumaśakyatvānmalinatvam | tathā hi - ko nvasminsāmprataṃ loke guṇavānkaśca vīryavān | - (rāmāyaṇe 1.1.2) ||

Here, in order to understand [it] through accidental characteristics and essential characteristics, the twofold nature—with limiting adjuncts and without limiting adjuncts—is presented. That which defines [an object] while being only occasionally related [to it] is an accidental characteristic, as in 'the house of Devadatta is the one with the crow.' Likewise, that which defines [an object] while being related [to it] through all three divisions of time is an essential characteristic, as in 'the moon is that which is intensely luminous.' / Now [an objection is raised]: the definition of a latent impression was stated to be the abandonment of prior and subsequent reflection; and the knowledge of the object of knowledge is produced by reflection; therefore, that definition does not apply to the pure [latent impression]. / It is not so, because it was said in the definition, 'through intense contemplation.' Just as, through intense contemplation over many births, impure latent impressions such as egotism, possessiveness, lust, and anger arise in this birth even without another's instruction, so too, even though initial comprehension is born of reflection, when reality is contemplated over a long time, continuously, and with devotion, later the reality suddenly flashes forth without any consideration of statements and reasoning, like a pot or the like placed right before oneself. Sensory activity accompanied by such a continuation of comprehension is a pure latent impression. And that serves only for the upkeep of the body, not for the production of demoniac qualities such as hypocrisy and arrogance, nor for the generation of virtue and vice that cause another birth. Just as roasted seeds of paddy or the like serve only to fill a granary, but not for delicious food nor for yielding a harvest, so it is. / And the impure latent impression is threefold: the latent impression of the world, the latent impression of scriptures, and the latent impression of the body. The obstinate conviction that 'I shall always act only in such a way that no people censure me, or rather that they praise me,' is the latent impression of the world. And its impurity consists in its being impossible to accomplish. For example: / 'Who indeed is virtuous and who is valiant in this world at present?' / — (in the Rāmāyaṇa, 1.1.2) —