siddhantabindu /114
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76
सिद्धान्तबिन्दु
waking state, he is visva. He alone, without the
gross body and with the other two adjuncts only is
the taijasa, identified with the dream state. Without
the two adjuncts of the gross body and the mind,
having as an adjunct only ignorance determined by
the impressions of the mind and identified with the
state of deep sleep, he is prajna. Because the adjuncts
which are the basis of the distinctions are not inde-
pendent, these three are not totally distinct entities,
but one only, which is conceived as three for practical
purposes. But the witness as the seer of all,
continuing in all, called the fourth, is one only. In
that there are no distinctions even due to the distinc-
tion of adjuncts, because the adjunct thereof is also
of one form only.
१४१. अविद्यातद्व्याप्यतत्कार्यात्मकः प्रपञ्चो दृश्यपदार्थः । तस्यापारमर्थि-
कत्वेऽपि व्यावहारिकसत्त्वाभ्युपगमात् न स्वप्निकपदार्थवत्रिरूपणं व्यर्थम्,
उपासनादावुपयोगादिति । सोऽपि त्रिविधः अव्याकृतमूर्तामूर्तभेदात् । तत्र
साभासाविद्या मूर्तामूर्तप्रपञ्चबीजशक्तिरूपात् तदजन्यत्वेऽपि तनिवृत्तौ निवर्त -
मानत्वेन तद्वयाप्यचैतन्यतत्सम्बन्धजीवेश्वरविभागचिदाभासैः सहानादित्वाद-
व्याकृतमित्युच्यते । अयं चाव्याकृतपदार्थ इश्वरोपाधिः ।
।
जडाऽप्यजडेन चिदाभासेनोपज्वलिता पूर्वपूर्वकंस्कारजीवकर्मप्रयुक्ता सती
शब्दस्पर्शरूपरसगन्धात्मकान्याकाशवायुतेजो जलपृथिव्याख्यानि पञ्च भूतानि
जनयति । तत्र पूर्वपूर्वभूतभावापनाया अविद्याया उत्तरोत्तरं प्रति कारणत्वात्
पूर्वपूर्वभूतगुणानामुत्तरोत्तरभूतेष्वनुप्रवेशः ।
सा च स्वयं
141. The world which consists of ignorance is perva-
ded by it and is a product of it, is the meaning
of the word the "seen" (the object ). Though it has
no absolute reality, since a phenomenal reality is
conceded to it, to describe it is not meaningless like
a thing seen in a dream. It is useful in meditation
and the like. That also ( worship or meditation) is of
सिद्धान्तबिन्दु
waking state, he is visva. He alone, without the
gross body and with the other two adjuncts only is
the taijasa, identified with the dream state. Without
the two adjuncts of the gross body and the mind,
having as an adjunct only ignorance determined by
the impressions of the mind and identified with the
state of deep sleep, he is prajna. Because the adjuncts
which are the basis of the distinctions are not inde-
pendent, these three are not totally distinct entities,
but one only, which is conceived as three for practical
purposes. But the witness as the seer of all,
continuing in all, called the fourth, is one only. In
that there are no distinctions even due to the distinc-
tion of adjuncts, because the adjunct thereof is also
of one form only.
१४१. अविद्यातद्व्याप्यतत्कार्यात्मकः प्रपञ्चो दृश्यपदार्थः । तस्यापारमर्थि-
कत्वेऽपि व्यावहारिकसत्त्वाभ्युपगमात् न स्वप्निकपदार्थवत्रिरूपणं व्यर्थम्,
उपासनादावुपयोगादिति । सोऽपि त्रिविधः अव्याकृतमूर्तामूर्तभेदात् । तत्र
साभासाविद्या मूर्तामूर्तप्रपञ्चबीजशक्तिरूपात् तदजन्यत्वेऽपि तनिवृत्तौ निवर्त -
मानत्वेन तद्वयाप्यचैतन्यतत्सम्बन्धजीवेश्वरविभागचिदाभासैः सहानादित्वाद-
व्याकृतमित्युच्यते । अयं चाव्याकृतपदार्थ इश्वरोपाधिः ।
।
जडाऽप्यजडेन चिदाभासेनोपज्वलिता पूर्वपूर्वकंस्कारजीवकर्मप्रयुक्ता सती
शब्दस्पर्शरूपरसगन्धात्मकान्याकाशवायुतेजो जलपृथिव्याख्यानि पञ्च भूतानि
जनयति । तत्र पूर्वपूर्वभूतभावापनाया अविद्याया उत्तरोत्तरं प्रति कारणत्वात्
पूर्वपूर्वभूतगुणानामुत्तरोत्तरभूतेष्वनुप्रवेशः ।
सा च स्वयं
141. The world which consists of ignorance is perva-
ded by it and is a product of it, is the meaning
of the word the "seen" (the object ). Though it has
no absolute reality, since a phenomenal reality is
conceded to it, to describe it is not meaningless like
a thing seen in a dream. It is useful in meditation
and the like. That also ( worship or meditation) is of