Tattvasangraha 01

SR No.: 010566
Original Sutra Author: N/A
Author: Embar Krishnamacharya
Publisher: Central Library
Publication Year: 1926
Total Pages: 832
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 57 MB

Page 51

XLVIII
FOREWORD
existence, and desire emancipation only for the self, stand always in need of this kind of meditation to extinct the Ego altogether from their chain of Vijfiana. The Mahảyanists, on the other hand, who are imbued with their unbounded feeling of compassion for the suffering humanity, and are always prepared to help all beings troubled with great sufferings, and who meditate the Universe as their own self, are induced by their feeling of compassion to have the meditation for the realization of Nairatmya.' In other words, while the Hinayênist is selfish the Mahayanist is selfless in the matter of removing the first kind of veil by meditation on the Nairatmya in everything.
The second kind of obstruction, namely the veil covering the transcendental truth, can only be removed by constant meditation of Nairâtmya with great reverence, and without cessation. By meditating in this way the veil is removed and the ascetic becomes omniscient, and on this lies the most fundamental difference between the Hinayana and the Mahayana. Though the S'råvakas and the Pratyekas are able to realize the Nairatmya, they cannot obtain omniscience because of their inability to identify themselves with the Universe, as the Mabayanists are able to do by their unbounded compassion for the suffering humanity.' The Hinayana or the lower vehicle therefore is an easier path leading to salvation, whereas the Mabâyâna or the greater vehicle is much more difficult, inasmuch it involves a great self-sacrifice without the prospect of obtaining any reward.
S'antarakṣita next goes on to prove that Sugata alone is Sarvajña because he was the first to meditate the whole universe as void (Nirátma), to identify it with his own self, and instruct others 1. ये तावजासादिदुःखोत्पीडितमानसाः संसारादुनतमनसखदुपशममात्मनः प्रार्थयन्ते
तेषां प्रावकादिवोपनियताना संसाराद्वयमेव नैराम्यभावनार्थिवानिमित्तम् । ये तु गोत्र विशेषात्प्रकृयैव परहितकरणैकामिरामाः संस्कारादिदुःखतितयपरिपीडितं जगदवेश्य रुपापरतत्रतया तदुःखदुःखिनः खात्मनि म्यपेक्षामपास सकलानेव संसारिण मात्मत्वे.
Hay quercitary storia dat soora Arquitet RIAATTA 1-p.872. 2. Starga Ararating alasto o QUATTA I TATE
-p. 876.
यावरणसानहाणात्।