siddhantabindu /116
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78
सिद्धान्त बिन्दु
cause in the production of the body which is caused
by samsāra, it is not mentioned by the scriptures
while describing creation. So this fact does not con-
tradict its being an entity. Direction and time are
not mentioned because there is no evidence (of their
existence). Because it is possible for space only to
be treated as the basis of the sense of direction. Also
because the Sruti says,
"Direction is the faculty of
hearing „ ( B. u. iii, 2, 13). Time is ignorance only.
Because again, that ( ignorance ) is the basis of all
(phenomena).
१४३. तानि च सूक्ष्माण्य पञ्चीकृतानि पञ्चमहाभूतान्यमूर्ताख्यानि कारणैक्या-
त्सत्त्वरजस्तमोगुणात्मकानि सत्त्वांशप्राधान्येन ज्ञानक्रियाशक्त्यात्मकमेकं
स्वच्छद्रव्यं चित्ररूपमिव मिलित्वा जनयन्ति । तस्य च ज्ञानशक्तिप्रधानां-
शोऽन्तःकरणम् । तच बुद्धिर्मन इति द्विधोच्यते । क्रियाशक्तिप्रधानांशः
प्राणः । स च पञ्चधा प्राणोऽपानो व्यान उदानस्समान इति ॥
143. The same five eat elements, in their subtle
form and uncombined, consist of their cause, the
three qualities of satva, rajas and tamas because of
identity (of the product) with the cause. Together
they generate like a picture a single clear substance
having the powers of knowing and action, because
of the predominance of the satva part. Of this clear
substance, again, the part in which the power of
knowing predominates is the inner instrument, the
mind. This is said to be twofold, intelligence
and the mind. The part in which the power of acti-
vity predominates is prāna life - prāna, apāna, vyāna,
udāna, and samāna.
१४४. एवमेकैकभूतेभ्यो ज्ञानकियाशक्तिभेदात् प्रत्येक मिन्द्रियद्वयं जायते।
आकाशाच्छ्रोत्रवाचौ । वायोस्त्वक्पाणी । तेजसश्चक्षुष्पादौ । अद्भयोरसनपायू
पृथिव्या घ्राणोपस्थौ । अत्र 'तेजोमयी वाक्' इति श्रुतेस्तैजसी वाक्, पादस्तु
4
सिद्धान्त बिन्दु
cause in the production of the body which is caused
by samsāra, it is not mentioned by the scriptures
while describing creation. So this fact does not con-
tradict its being an entity. Direction and time are
not mentioned because there is no evidence (of their
existence). Because it is possible for space only to
be treated as the basis of the sense of direction. Also
because the Sruti says,
"Direction is the faculty of
hearing „ ( B. u. iii, 2, 13). Time is ignorance only.
Because again, that ( ignorance ) is the basis of all
(phenomena).
१४३. तानि च सूक्ष्माण्य पञ्चीकृतानि पञ्चमहाभूतान्यमूर्ताख्यानि कारणैक्या-
त्सत्त्वरजस्तमोगुणात्मकानि सत्त्वांशप्राधान्येन ज्ञानक्रियाशक्त्यात्मकमेकं
स्वच्छद्रव्यं चित्ररूपमिव मिलित्वा जनयन्ति । तस्य च ज्ञानशक्तिप्रधानां-
शोऽन्तःकरणम् । तच बुद्धिर्मन इति द्विधोच्यते । क्रियाशक्तिप्रधानांशः
प्राणः । स च पञ्चधा प्राणोऽपानो व्यान उदानस्समान इति ॥
143. The same five eat elements, in their subtle
form and uncombined, consist of their cause, the
three qualities of satva, rajas and tamas because of
identity (of the product) with the cause. Together
they generate like a picture a single clear substance
having the powers of knowing and action, because
of the predominance of the satva part. Of this clear
substance, again, the part in which the power of
knowing predominates is the inner instrument, the
mind. This is said to be twofold, intelligence
and the mind. The part in which the power of acti-
vity predominates is prāna life - prāna, apāna, vyāna,
udāna, and samāna.
१४४. एवमेकैकभूतेभ्यो ज्ञानकियाशक्तिभेदात् प्रत्येक मिन्द्रियद्वयं जायते।
आकाशाच्छ्रोत्रवाचौ । वायोस्त्वक्पाणी । तेजसश्चक्षुष्पादौ । अद्भयोरसनपायू
पृथिव्या घ्राणोपस्थौ । अत्र 'तेजोमयी वाक्' इति श्रुतेस्तैजसी वाक्, पादस्तु
4