siddhantabindu /104
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66
सिद्धान्तबिन्दु
(6
" That thou art ¨, ( Ch. u.vi, 8, 7 ). " I am the Infinite "
( Ma.u. 2 ) "This Self is the Infinite (B.u. vi, 4, 10).
Brahman, The Infinite, (is) truth, knowledge endless "
(T.u. ii, I,I). Also by such statements as ' The Infinite
(is) one only without a second " "Here there is no
multiplicity whatever." ( K.u. 11, I, 22).
१२८. भिन्नाभिन्नत्वं क्षणिकत्वं च 'आकाशवत्सर्वगतश्च नित्यः' इत्यादि
श्रुतिबाधितम् । अत्र सर्वेषां मतस्यासत्त्वे प्रतिज्ञाते विशुद्धात्मकत्वात् इति
हेतुः निर्विकल्पाद्वितीयचैतन्यरूपत्वादित्यर्थः । अत्र हेतुः विशिष्टानुभूत्येति-
विशिष्टा सविकल्पकानुभूतिभ्यो व्यावृत्ता या तत्त्वमस्यादिवाक्यजन्या
अखण्डानुभूतिः तयेत्यर्थः ।
128. The difference-cum-identity view and the view of
momentariness are contradicted by statements like,
"He is present everywhere like space, and eternal."
In thus asserting and demonstrating the incorrectness
of all other views, the reason is "Being the essence
of the pure Self." It means that it is of the nature
of indubitable, non-dual, consciousness. The reason
for this again is "Because of a special experience."
Special is what is different from all other experiences
which have objects, the non-differentiated experience
generated by the statements, " That thou art" and
such others. It means because of such an experience.
१२९. तेन सर्वव्यापकम द्वितीयं परमानन्दबोधरूपं च ब्रम्हेति सिद्धम् ॥ ४ ॥
129. Thus it is established that the Infinite is all
pervading without a second and supreme Bliss-con-
sciousness.
4
4
१३०. ननु ' स एषोऽणिमा ' 'अणोरणीयान्' इति ब्रह्मणोऽणुत्वश्रुते
'अङ्गुष्ठमात्र: पुरुष' 'आराममातो ह्यवरोऽपि दृष्टः' इत्यदिश्रुतिप्रतिपादिताणु-
जीवाभिनत्वा च न ब्रह्मणः सर्वव्यापकत्वमित्याशय 'ब्रह्मवेदममृतं पुरस्तात्
ब्रह्म पश्रद्ब्रह्म दक्षिणतश्चोत्तरेण अधश्चोर्ध्वं च प्रसृतं ब्रह्मवेदं विश्वमिदं वरिष्ठं'
सिद्धान्तबिन्दु
(6
" That thou art ¨, ( Ch. u.vi, 8, 7 ). " I am the Infinite "
( Ma.u. 2 ) "This Self is the Infinite (B.u. vi, 4, 10).
Brahman, The Infinite, (is) truth, knowledge endless "
(T.u. ii, I,I). Also by such statements as ' The Infinite
(is) one only without a second " "Here there is no
multiplicity whatever." ( K.u. 11, I, 22).
१२८. भिन्नाभिन्नत्वं क्षणिकत्वं च 'आकाशवत्सर्वगतश्च नित्यः' इत्यादि
श्रुतिबाधितम् । अत्र सर्वेषां मतस्यासत्त्वे प्रतिज्ञाते विशुद्धात्मकत्वात् इति
हेतुः निर्विकल्पाद्वितीयचैतन्यरूपत्वादित्यर्थः । अत्र हेतुः विशिष्टानुभूत्येति-
विशिष्टा सविकल्पकानुभूतिभ्यो व्यावृत्ता या तत्त्वमस्यादिवाक्यजन्या
अखण्डानुभूतिः तयेत्यर्थः ।
128. The difference-cum-identity view and the view of
momentariness are contradicted by statements like,
"He is present everywhere like space, and eternal."
In thus asserting and demonstrating the incorrectness
of all other views, the reason is "Being the essence
of the pure Self." It means that it is of the nature
of indubitable, non-dual, consciousness. The reason
for this again is "Because of a special experience."
Special is what is different from all other experiences
which have objects, the non-differentiated experience
generated by the statements, " That thou art" and
such others. It means because of such an experience.
१२९. तेन सर्वव्यापकम द्वितीयं परमानन्दबोधरूपं च ब्रम्हेति सिद्धम् ॥ ४ ॥
129. Thus it is established that the Infinite is all
pervading without a second and supreme Bliss-con-
sciousness.
4
4
१३०. ननु ' स एषोऽणिमा ' 'अणोरणीयान्' इति ब्रह्मणोऽणुत्वश्रुते
'अङ्गुष्ठमात्र: पुरुष' 'आराममातो ह्यवरोऽपि दृष्टः' इत्यदिश्रुतिप्रतिपादिताणु-
जीवाभिनत्वा च न ब्रह्मणः सर्वव्यापकत्वमित्याशय 'ब्रह्मवेदममृतं पुरस्तात्
ब्रह्म पश्रद्ब्रह्म दक्षिणतश्चोत्तरेण अधश्चोर्ध्वं च प्रसृतं ब्रह्मवेदं विश्वमिदं वरिष्ठं'