siddhantabindu /103
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सिद्धान्तबिन्दु
65
understood as having a common purport. This is the
conclusion (of the discussion) on the topic regarding
statements in praise.
१२६. वेदान्तवाक्यजन्यज्ञानाच्च साक्षादेव परमानन्दप्राप्तिः निश्शेषदुःख-
निवृत्तिश्च पुरुषार्थो लभ्यत इति निराकाङ्क्षत्वान्नान्यशेषत्वसम्भावना, प्रत्युत
विधय एव अन्तःकरणशुद्विद्वारा तच्छेषतां भजन्त इति तस्मात्प्रयोजनवद-
बाधिताज्ञातज्ञापकत्वेन वेदान्तानां स्वत एव प्रामाण्यादस्त्येव ब्रह्येति न
मीमांसकमतसिद्धिः ।
126. But by the knowledge arising from the state-
ments of the upanishads, supreme bliss is directly
obtained and sorrow is totally destroyed. And thus
the supreme value is achieved. It is thus not depen-
dent on any other. So there is no possibility of
understanding it as subordinate to or part of any
other (statement or injunction). On the other hand,
injunctions themselves become subordinate to it, as
aids to the purification of the mind. The statements
of the Vedānta, which have a useful purpose and
convey knowledge that is not known and is not
sublated, are thus valid by themselves. Therefore,
there is the Infinite and the view of the mīmāmsakas
is untenable.
>
१२७ तार्किकादीनां च मतं ' तत्त्वमसि ' ' अहं ब्रह्मास्मि' 'अयमात्मा ब्रह्म
' सत्यं ज्ञानमनन्तं ब्रह्म,' 'एकमेवाद्वितीयं ' ब्रह्म, 'नेह नाताऽस्ति किञ्चन '
इत्यादिश्रुतिबाधितं च ।
127. The view of the Tarkikas and such others is
contradicted by the statements of the scriptures,
destroyed and another chariot only is destoyed leaving the
horses intact, it is possible to use those horses with the´ un-
destroyed chariot making a useful unit of two otherwise useless
parts. This is the nashtāsva-dagdha-ratha-nyāya', the analogy
of the lost horses and the burnt chariot.
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5
65
understood as having a common purport. This is the
conclusion (of the discussion) on the topic regarding
statements in praise.
१२६. वेदान्तवाक्यजन्यज्ञानाच्च साक्षादेव परमानन्दप्राप्तिः निश्शेषदुःख-
निवृत्तिश्च पुरुषार्थो लभ्यत इति निराकाङ्क्षत्वान्नान्यशेषत्वसम्भावना, प्रत्युत
विधय एव अन्तःकरणशुद्विद्वारा तच्छेषतां भजन्त इति तस्मात्प्रयोजनवद-
बाधिताज्ञातज्ञापकत्वेन वेदान्तानां स्वत एव प्रामाण्यादस्त्येव ब्रह्येति न
मीमांसकमतसिद्धिः ।
126. But by the knowledge arising from the state-
ments of the upanishads, supreme bliss is directly
obtained and sorrow is totally destroyed. And thus
the supreme value is achieved. It is thus not depen-
dent on any other. So there is no possibility of
understanding it as subordinate to or part of any
other (statement or injunction). On the other hand,
injunctions themselves become subordinate to it, as
aids to the purification of the mind. The statements
of the Vedānta, which have a useful purpose and
convey knowledge that is not known and is not
sublated, are thus valid by themselves. Therefore,
there is the Infinite and the view of the mīmāmsakas
is untenable.
>
१२७ तार्किकादीनां च मतं ' तत्त्वमसि ' ' अहं ब्रह्मास्मि' 'अयमात्मा ब्रह्म
' सत्यं ज्ञानमनन्तं ब्रह्म,' 'एकमेवाद्वितीयं ' ब्रह्म, 'नेह नाताऽस्ति किञ्चन '
इत्यादिश्रुतिबाधितं च ।
127. The view of the Tarkikas and such others is
contradicted by the statements of the scriptures,
destroyed and another chariot only is destoyed leaving the
horses intact, it is possible to use those horses with the´ un-
destroyed chariot making a useful unit of two otherwise useless
parts. This is the nashtāsva-dagdha-ratha-nyāya', the analogy
of the lost horses and the burnt chariot.
C
5