siddhantabindu /110
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fagrafare
object of instruction who is instructed. Instruction.
the activity, the process of teaching. You, the listener,
I, the speaker. This, the object presented by all means
of knowing. It means that the world, presented by
all the means of knowing does not exist in reality. He
refutes the second by the statement "The awareness
of the Self does not bear questioning." The meaning
is this Though it is not possible to specifically answer
the question whether the removal of ignorance results
in the self or the non-self, still the result or know-
ledge, the awareness of the self is a fact of experience.
The question "How is it?" does not rise at all.
Because when all duality has been negated there can
be no question. What is experienced cannot be
rejected as unreasonable. Thus the scripture says,
"No destruction, no origination, none enlightened,
none who is trying (to be enlightened), none desiring
freedom, none free; this is the supreme truth."
(M.k. ii, 32) "In the beginning this was the Infinite only.
It knew itself as "I am the Infinite". Therefore it
became all" (B.u.b. 4, 10). And demonstrates the beco-
ming Infinite through knowledge, of the soul which
was even originally the Infinite. And all duality is
negated.
72
१३६. नन्वात्मनः स्वप्रकाशचैतन्यरूपत्वे सर्वदा भासमानत्वेन जाग्रत्स्वम सु-
षुप्त्यादिव्यवस्था कथम् ? । न च भ्रान्त्यैव व्यवस्थेति वाच्चम् । तथा सति
सर्वस्यैव स्वप्नत्वापत्तिरिति चेत्र, लक्षणतत्रयाणामपि स्वप्नेऽपि प्रतिभास-
तोऽविद्याकृतविशेषसम्भवात् सदसद्विलक्षणत्वेन च सविशेषत्वाद्वयवस्थोप-
पत्तेः । परमार्थतस्तु न काऽपि व्यवस्थेत्याह-
न जाग्रन्न मे स्वप्नको वा सुषुप्तिः
न विश्वो न वा तेजसः प्राज्ञको वा ।
I
object of instruction who is instructed. Instruction.
the activity, the process of teaching. You, the listener,
I, the speaker. This, the object presented by all means
of knowing. It means that the world, presented by
all the means of knowing does not exist in reality. He
refutes the second by the statement "The awareness
of the Self does not bear questioning." The meaning
is this Though it is not possible to specifically answer
the question whether the removal of ignorance results
in the self or the non-self, still the result or know-
ledge, the awareness of the self is a fact of experience.
The question "How is it?" does not rise at all.
Because when all duality has been negated there can
be no question. What is experienced cannot be
rejected as unreasonable. Thus the scripture says,
"No destruction, no origination, none enlightened,
none who is trying (to be enlightened), none desiring
freedom, none free; this is the supreme truth."
(M.k. ii, 32) "In the beginning this was the Infinite only.
It knew itself as "I am the Infinite". Therefore it
became all" (B.u.b. 4, 10). And demonstrates the beco-
ming Infinite through knowledge, of the soul which
was even originally the Infinite. And all duality is
negated.
72
१३६. नन्वात्मनः स्वप्रकाशचैतन्यरूपत्वे सर्वदा भासमानत्वेन जाग्रत्स्वम सु-
षुप्त्यादिव्यवस्था कथम् ? । न च भ्रान्त्यैव व्यवस्थेति वाच्चम् । तथा सति
सर्वस्यैव स्वप्नत्वापत्तिरिति चेत्र, लक्षणतत्रयाणामपि स्वप्नेऽपि प्रतिभास-
तोऽविद्याकृतविशेषसम्भवात् सदसद्विलक्षणत्वेन च सविशेषत्वाद्वयवस्थोप-
पत्तेः । परमार्थतस्तु न काऽपि व्यवस्थेत्याह-
न जाग्रन्न मे स्वप्नको वा सुषुप्तिः
न विश्वो न वा तेजसः प्राज्ञको वा ।
I