siddhantabindu /115
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77.
faarafars
three kinds. Because of the distinction (of the object)
as unmanifest, with form and without form. Among
these the unmanifest is ignorance along with the
appearance of consciousness, in the form of the seed-
It
power of the world with and without form.
pervades ignorance, the relation between itself and
consciousness, the distinction between the soul and
God and the appearance of consciousness in itself,
divided as God and.soul, all of which are not generated
by it but are removed with its removal and is, like
them, without a beginning. Though itself inert it is
made luminous by the appearance of consciousness
which is non-inert. In combination with the impres-
sions of the previous actions of the souls, it generates
the five great elements, space, wind, light, water and
earth which are characterised by (the quality of)
sound, touch, colour, taste and smell. Since ignora-
nce in the form of each earlier element is the cause of
each later element, the qualities of the earlier element
enter the later.
१४२. एवमविद्यात एवान्धकारोऽपि भावरूप एवावरणात्मा चाक्षुषज्ञानविरोधी
आलोकनाश्यश्च झडिति महाविद्युदादिवदाविर्भवति तिरोभवति चेति सिद्धान्तः ।
संसारहेतुदेहोपादानत्वाभावाञ्च न श्रुतिषु सृष्टिप्रकियायामाम्नात इत्यविरोधः ।
दिक्कालौ त्वप्रामाणिकत्वात्रोक्तो, आकाशस्यैव दिग्व्यवहारजनकत्वसम्भवात्,
'दिशः श्रोत्रम्' इति श्रुतेश्च । कालस्त्वविद्यैव, तस्या एव सर्वाधारत्वादिति ॥
142. In the same way, only because of being ignora-
nce, darkness is also a positive entity, produced by
ignorance. It is characterised by obscuration, oppos-
ed to visual knowing and liable to destruction by
light. It manifests and disappears instantaneously
like a mighty flash of lightning. This is the final
view of the doctrine. Because it is not a substantial
faarafars
three kinds. Because of the distinction (of the object)
as unmanifest, with form and without form. Among
these the unmanifest is ignorance along with the
appearance of consciousness, in the form of the seed-
It
power of the world with and without form.
pervades ignorance, the relation between itself and
consciousness, the distinction between the soul and
God and the appearance of consciousness in itself,
divided as God and.soul, all of which are not generated
by it but are removed with its removal and is, like
them, without a beginning. Though itself inert it is
made luminous by the appearance of consciousness
which is non-inert. In combination with the impres-
sions of the previous actions of the souls, it generates
the five great elements, space, wind, light, water and
earth which are characterised by (the quality of)
sound, touch, colour, taste and smell. Since ignora-
nce in the form of each earlier element is the cause of
each later element, the qualities of the earlier element
enter the later.
१४२. एवमविद्यात एवान्धकारोऽपि भावरूप एवावरणात्मा चाक्षुषज्ञानविरोधी
आलोकनाश्यश्च झडिति महाविद्युदादिवदाविर्भवति तिरोभवति चेति सिद्धान्तः ।
संसारहेतुदेहोपादानत्वाभावाञ्च न श्रुतिषु सृष्टिप्रकियायामाम्नात इत्यविरोधः ।
दिक्कालौ त्वप्रामाणिकत्वात्रोक्तो, आकाशस्यैव दिग्व्यवहारजनकत्वसम्भवात्,
'दिशः श्रोत्रम्' इति श्रुतेश्च । कालस्त्वविद्यैव, तस्या एव सर्वाधारत्वादिति ॥
142. In the same way, only because of being ignora-
nce, darkness is also a positive entity, produced by
ignorance. It is characterised by obscuration, oppos-
ed to visual knowing and liable to destruction by
light. It manifests and disappears instantaneously
like a mighty flash of lightning. This is the final
view of the doctrine. Because it is not a substantial