siddhantabindu /101
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सिद्धान्तबिन्दु
83
१२२. आदिशब्देनानुक्तानां सङ्ग्रहः । न तावदचेतनं जगदुपादानम्, 'तदेक्षत
बहु स्यां प्रजायेय' इति ईक्षणपूर्वकसृष्टिश्रवणात् 'अनेन जीवेनात्मनानुप्रविश्य
नामरूपे व्याकरवाणि ' इति च जीवात्मव्यपदेशात् यस्मिन्विज्ञाते सर्वमिदं
विज्ञातं भवति' इति चैकविज्ञानेन सर्वविज्ञानप्रतिज्ञानात् प्रधानज्ञानेन चं
तदप्रकृतिकानां पुरुषाणां ज्ञातुमशक्यत्वात् । ऐतदात्म्यमिदं सर्व तत्सत्यं स
आत्मा तत्त्वमसि' इति च तदभेदस्य नवकृत्व उपदेशात् 'तस्माद्वा एतस्मादात्मन
आकाशास्सम्भूतः' इति च श्रुत्यन्तरात् अचेतनस्य जगत्कारणत्वे विचित्रर-
चनानुपपत्तेः प्रधानमहदादेर प्रामाणिकत्वाच्च न साङ्ख्यमतं साधु ।
122. The word " other" sums up all the views not
specifically mentioned.
A non-sentient principle can not be the cause of
the world. Scriptural statements like, "It thought, I
shall become many, I shall multiply." (Ch.u. vi, 2, 3).
''Having entered (into this creation ) as the essence
of this soul, I shall manifest names and forms",
(Ch.u. vi, 3, 2) specifically mention that the indi-
vidual soul is the self. There is the statement, "When
That is known everything becomes known", (M.u.i,I,3)
which assures the knowing of all by knowing one ; and
by knowing the pradhāna, the purushas, the units of
intelligence which are of an enirely different character
cannot be known. • All this has That for its essence,
That is the Truth, That is the Self, That thou art
O,Svetaketu." (Ch.u. vi, 8, 7 ) This instruction is
repeated nine times. Another passage of the scrip-
ture says, "From this Self, space came into being."
(T.u. ii, I,I.). If a non-sentient principle should be
the cause of the world, the wonderful (and complex )
creation cannot be reasonably understood. There is
also no evidence for the existence of principles like
pradhana and mahat. Because of all these reasons
the view of the Sankhya is not tenable.
66
83
१२२. आदिशब्देनानुक्तानां सङ्ग्रहः । न तावदचेतनं जगदुपादानम्, 'तदेक्षत
बहु स्यां प्रजायेय' इति ईक्षणपूर्वकसृष्टिश्रवणात् 'अनेन जीवेनात्मनानुप्रविश्य
नामरूपे व्याकरवाणि ' इति च जीवात्मव्यपदेशात् यस्मिन्विज्ञाते सर्वमिदं
विज्ञातं भवति' इति चैकविज्ञानेन सर्वविज्ञानप्रतिज्ञानात् प्रधानज्ञानेन चं
तदप्रकृतिकानां पुरुषाणां ज्ञातुमशक्यत्वात् । ऐतदात्म्यमिदं सर्व तत्सत्यं स
आत्मा तत्त्वमसि' इति च तदभेदस्य नवकृत्व उपदेशात् 'तस्माद्वा एतस्मादात्मन
आकाशास्सम्भूतः' इति च श्रुत्यन्तरात् अचेतनस्य जगत्कारणत्वे विचित्रर-
चनानुपपत्तेः प्रधानमहदादेर प्रामाणिकत्वाच्च न साङ्ख्यमतं साधु ।
122. The word " other" sums up all the views not
specifically mentioned.
A non-sentient principle can not be the cause of
the world. Scriptural statements like, "It thought, I
shall become many, I shall multiply." (Ch.u. vi, 2, 3).
''Having entered (into this creation ) as the essence
of this soul, I shall manifest names and forms",
(Ch.u. vi, 3, 2) specifically mention that the indi-
vidual soul is the self. There is the statement, "When
That is known everything becomes known", (M.u.i,I,3)
which assures the knowing of all by knowing one ; and
by knowing the pradhāna, the purushas, the units of
intelligence which are of an enirely different character
cannot be known. • All this has That for its essence,
That is the Truth, That is the Self, That thou art
O,Svetaketu." (Ch.u. vi, 8, 7 ) This instruction is
repeated nine times. Another passage of the scrip-
ture says, "From this Self, space came into being."
(T.u. ii, I,I.). If a non-sentient principle should be
the cause of the world, the wonderful (and complex )
creation cannot be reasonably understood. There is
also no evidence for the existence of principles like
pradhana and mahat. Because of all these reasons
the view of the Sankhya is not tenable.
66