siddhantabindu /112
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74
सिद्धान्तबिन्दु
the subject and the seen, the object; because all the
categories constructed by other disputants are included
in these two.
Of these, the subject is the Self. It is ultimately
real, only one, and though always one appears as three,
because of temporary adjuncts; God, the soul and the
witness. God has causal ignorance as the adjunct,
the soul has the mind and its impressions for the
adjunct. This has been dealt with elaborately already.
In the view of God as the reflection (of consciousness)
in ignorance, consciousness, as the thing reflected,31
is the witness. In the view of God as the thing reflected,
the witness is consciousness as the thinker of all
thought, which is common, like the face by itself, to
both the reflected thing and the reflected image of it.
In the view of the author of the Vārtika, God himself
is the witness. Thus sight has only two-fold distinc-
tion as the soul and God.
१३९. तत्रेश्वरोऽपि त्रिविधः, स्वोपाधिभूताविद्यागुणत्रयभेदेन विष्णुब्रह्मरुद्र-
भेदात् । कारणीभूतसत्त्वगुणावच्छित्रो विष्णुः पालयिता । कारणीभूत
रजउपहितो ब्रह्मा स्रष्टा । हिरण्यगर्भस्तु महाभूतकारणत्वाभावान ब्रह्मा ।
तथाऽपि स्थूलभूत स्रष्टृत्वात् क्वचिद्ब्रह्मेत्युपचर्यते । कारणीभूततम उपहितो
रुद्रस्संहर्ता । एवं चेकस्यैव चतुर्भुजचतुर्मुखपञ्चमुखाद्याः पुमाकाराः,
श्रीभारतीभावान्याद्याश्च स्त्र्याकाराः । अन्ये च मत्स्यकूर्मादयोऽनन्तावतारा
लीलायैवाविर्भवन्ति भक्तानुग्रहार्थमित्यवधेयम् -
चिन्मयस्याद्वितीयस्य निष्कळम्याशरीरिणः ।
उपासकानां कार्याथं ब्रह्मणो रूपकल्पना ॥
31 The thing-by-itself is there whether the reffecting medium
(the adjunct, upādhi ) is present or not. When the adjunct is
present the thing becomes the thing reflected and there is also a
reflected image of it.
सिद्धान्तबिन्दु
the subject and the seen, the object; because all the
categories constructed by other disputants are included
in these two.
Of these, the subject is the Self. It is ultimately
real, only one, and though always one appears as three,
because of temporary adjuncts; God, the soul and the
witness. God has causal ignorance as the adjunct,
the soul has the mind and its impressions for the
adjunct. This has been dealt with elaborately already.
In the view of God as the reflection (of consciousness)
in ignorance, consciousness, as the thing reflected,31
is the witness. In the view of God as the thing reflected,
the witness is consciousness as the thinker of all
thought, which is common, like the face by itself, to
both the reflected thing and the reflected image of it.
In the view of the author of the Vārtika, God himself
is the witness. Thus sight has only two-fold distinc-
tion as the soul and God.
१३९. तत्रेश्वरोऽपि त्रिविधः, स्वोपाधिभूताविद्यागुणत्रयभेदेन विष्णुब्रह्मरुद्र-
भेदात् । कारणीभूतसत्त्वगुणावच्छित्रो विष्णुः पालयिता । कारणीभूत
रजउपहितो ब्रह्मा स्रष्टा । हिरण्यगर्भस्तु महाभूतकारणत्वाभावान ब्रह्मा ।
तथाऽपि स्थूलभूत स्रष्टृत्वात् क्वचिद्ब्रह्मेत्युपचर्यते । कारणीभूततम उपहितो
रुद्रस्संहर्ता । एवं चेकस्यैव चतुर्भुजचतुर्मुखपञ्चमुखाद्याः पुमाकाराः,
श्रीभारतीभावान्याद्याश्च स्त्र्याकाराः । अन्ये च मत्स्यकूर्मादयोऽनन्तावतारा
लीलायैवाविर्भवन्ति भक्तानुग्रहार्थमित्यवधेयम् -
चिन्मयस्याद्वितीयस्य निष्कळम्याशरीरिणः ।
उपासकानां कार्याथं ब्रह्मणो रूपकल्पना ॥
31 The thing-by-itself is there whether the reffecting medium
(the adjunct, upādhi ) is present or not. When the adjunct is
present the thing becomes the thing reflected and there is also a
reflected image of it.