siddhantabindu /107
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सिद्धान्तबिन्दु
69
Infinite being non-different from the wonderful world,
it would be essentially sorrowful. The individual soul
being non-different from Brahman could never attain
the highest purpose. The answer is that the Infinite is
self-luminous supreme Bliss, and being the basis or
locus for the superimposition of the illusion of the
world, it is, in that sense only, called the cause. There
can the no relation with what is superimposed; and
therefore not the least trace of any disvalues like
grief and such others.
So the Acārya.says :
Not white, not black, not red, not yellow,
Not dwarfed, not fat, not short, not long.
And without form being like light,
6
I am the one, the residue, Siva, the absolute.
१३३. कुब्जं अणु । पीनं महत् । तेन अणु महत् ह्रस्वं दीर्घमिति
चतुर्विधपरिमाणनिषेधात् द्रव्यत्वप्रतिषेधः । रूप्यत इति रूपं प्रमेयम्, न
प्रमेयं अरूपम् । तेन सर्वेषामेव द्रव्यगुणकर्मादिपदार्थानां तत्तद्वाद्यभ्युपगतानां
निषेधः । तथा च श्रुतयः – 'अस्यूलमनण्वहस्वमदीर्घमलोहितम्' इत्याद्याः
'अशब्दमस्पर्शमरूपमव्यं तथारसं नित्यमगन्धवञ्च यत्' इत्याद्याश्च सर्वानर्थ -
शून्यं परमात्मस्वरूपं प्रतिपादयन्ति । श्रौतस्याप्यर्थस्य न्यायेन निर्णयाय
हेतुमाह - ज्योतिराकारकत्वादिति । स्वप्रकाशज्ञानरूपत्वेन अप्रमेयत्वात्,
प्रमेयत्वे घटाधिवज्जडत्वापत्तेः । 'एतदप्रमेयं घुवम्' इत्यदिश्रुतेरित्यर्थः ॥ ६॥
133. Dwarfed, small; fat, large - thus by discarding the
four kinds of magnitude, small, large, short and big,
substance-hood is denied of it. That which is seen is
'rupa', colour and form, what can be measured or
known. Without form, immeasurable. By this, the
different categories like substance, quality, activity
etc., accepted by different disputants are refuted. The
scriptures say 'Not stout, not small, not short, not
long not red' (B.u. iii, 8, 8); also "Without sound,
69
Infinite being non-different from the wonderful world,
it would be essentially sorrowful. The individual soul
being non-different from Brahman could never attain
the highest purpose. The answer is that the Infinite is
self-luminous supreme Bliss, and being the basis or
locus for the superimposition of the illusion of the
world, it is, in that sense only, called the cause. There
can the no relation with what is superimposed; and
therefore not the least trace of any disvalues like
grief and such others.
So the Acārya.says :
Not white, not black, not red, not yellow,
Not dwarfed, not fat, not short, not long.
And without form being like light,
6
I am the one, the residue, Siva, the absolute.
१३३. कुब्जं अणु । पीनं महत् । तेन अणु महत् ह्रस्वं दीर्घमिति
चतुर्विधपरिमाणनिषेधात् द्रव्यत्वप्रतिषेधः । रूप्यत इति रूपं प्रमेयम्, न
प्रमेयं अरूपम् । तेन सर्वेषामेव द्रव्यगुणकर्मादिपदार्थानां तत्तद्वाद्यभ्युपगतानां
निषेधः । तथा च श्रुतयः – 'अस्यूलमनण्वहस्वमदीर्घमलोहितम्' इत्याद्याः
'अशब्दमस्पर्शमरूपमव्यं तथारसं नित्यमगन्धवञ्च यत्' इत्याद्याश्च सर्वानर्थ -
शून्यं परमात्मस्वरूपं प्रतिपादयन्ति । श्रौतस्याप्यर्थस्य न्यायेन निर्णयाय
हेतुमाह - ज्योतिराकारकत्वादिति । स्वप्रकाशज्ञानरूपत्वेन अप्रमेयत्वात्,
प्रमेयत्वे घटाधिवज्जडत्वापत्तेः । 'एतदप्रमेयं घुवम्' इत्यदिश्रुतेरित्यर्थः ॥ ६॥
133. Dwarfed, small; fat, large - thus by discarding the
four kinds of magnitude, small, large, short and big,
substance-hood is denied of it. That which is seen is
'rupa', colour and form, what can be measured or
known. Without form, immeasurable. By this, the
different categories like substance, quality, activity
etc., accepted by different disputants are refuted. The
scriptures say 'Not stout, not small, not short, not
long not red' (B.u. iii, 8, 8); also "Without sound,