siddhantabindu /120
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farafa-
instruction about the maker of
the threefold".
refuted by the
(B.S. iii, 4,). That view has been
arguments in the topic on space. Thus: In the
Taittiriya Upanishad it is said, "From that such self
space came into being" (T. u. ii, I,I) . . . . . and so
on; in the Chandogya we hear of the creation of
three elements-light, water and food; two elements
have been abridged. Because space and wind (energy)
being substances are more powerful than light which
is an attribute of a substance; because the knowing of
all through the knowing of one is proclaimed and space
and wind which are non-sentient must necess
essarily
be taught as products of Brahman; if the combination
of five (elements) is accepted, the statement regarding
the combination of three can be understood as only
an omission of the two (which can be supplied)
82
१५०. ' त्रिवृत्कुर्वत उपदेशात् ' इति सूत्रं त्वनुवादकत्वान पञ्चीकरणं
न्यायासिद्धं बाधितुमुत्सहते । मेलनप्रतीतिश्च शरीरादौ पञ्चानामविशिष्टेव,
'पञ्चीकृतपञ्चमहाभूतानि ' इति च भाष्यकारवचनम् । तस्मादलमनेनानात्म-
चिन्तनेनेति दिक् ।
150. The sutra "Because of the instruction regarding
the maker of the threefold ", is only a repetition (of
the makership of the threefold by the Supreme Self)
and is not meant to contradict the creation of the
five elements established by reason. The idea of the
combination of the five elements in the formation of
the body etc., is general. The author of the Bhashya,
şri Şankara, also talks of the "five great elements in
their fivefold combination". Therefore enough of
this discussion of the non-self. This is the direction
(the way it goes).
11
instruction about the maker of
the threefold".
refuted by the
(B.S. iii, 4,). That view has been
arguments in the topic on space. Thus: In the
Taittiriya Upanishad it is said, "From that such self
space came into being" (T. u. ii, I,I) . . . . . and so
on; in the Chandogya we hear of the creation of
three elements-light, water and food; two elements
have been abridged. Because space and wind (energy)
being substances are more powerful than light which
is an attribute of a substance; because the knowing of
all through the knowing of one is proclaimed and space
and wind which are non-sentient must necess
essarily
be taught as products of Brahman; if the combination
of five (elements) is accepted, the statement regarding
the combination of three can be understood as only
an omission of the two (which can be supplied)
82
१५०. ' त्रिवृत्कुर्वत उपदेशात् ' इति सूत्रं त्वनुवादकत्वान पञ्चीकरणं
न्यायासिद्धं बाधितुमुत्सहते । मेलनप्रतीतिश्च शरीरादौ पञ्चानामविशिष्टेव,
'पञ्चीकृतपञ्चमहाभूतानि ' इति च भाष्यकारवचनम् । तस्मादलमनेनानात्म-
चिन्तनेनेति दिक् ।
150. The sutra "Because of the instruction regarding
the maker of the threefold ", is only a repetition (of
the makership of the threefold by the Supreme Self)
and is not meant to contradict the creation of the
five elements established by reason. The idea of the
combination of the five elements in the formation of
the body etc., is general. The author of the Bhashya,
şri Şankara, also talks of the "five great elements in
their fivefold combination". Therefore enough of
this discussion of the non-self. This is the direction
(the way it goes).
11