siddhantabindu /123
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faarafats
85
प्रवेशात् व्यापनाद्वा विश्व इत्युच्यते । 'विश प्रवेशेने, विष्ऌ व्याप्तौ इति
च स्मरणात् । अत्र यद्यापि विश्वेनामूर्तमव्याकृतं चानुमानादिनाऽनुभूयते
तथापिव्यावहारिकं सर्वं विश्वेनैव ज्ञायत इति नियमात स्थूलशरीरोपाध्य-
भिमानित्वाच्च न तस्यावस्थान्तरव्यापकत्वम् ।
शुक्तिरजतादिज्ञानानाम-
प्रमाणिकत्वात्तद्विषयस्याव्यावहारिकत्वेऽपि इन्द्रियव्यापारकालीनत्वाजागरण-
त्वोपपत्तिः। ज्ञानोत्पत्त्यादि प्रक्रिया चाधस्तादुक्तैव ।
154. This being so, the distinctions waking and
other (states of consciousness) will be explained.
Knowing of objects when the faculties are function-
ing is the waking state. In that condition, the soul
called Visva enjoys the world of forms called Virāt
through the six ways of knowing, sensory perception
and others. 32 Because it is the state of all practical
activity it is called practical or phenomenal. The
soul is then called Vişva because of its having entered
The word is derived
into the body, the faculties etc.
from the root vis., meaning to enter or vishl, to
pervade. Though, the Vișva does experience the form-
less and the unmanifested through inference and the
like, yet there is no extension of this state because of
the rule that all that is practical is enjoyed by the Visva
alone and also because of the Visva being identified
with the gross body. Shell-silver and such knowings
are not practical and the objects of such knowings
have no practical value. Yet because of occurring
while the faculties are functioning they are accepted
32 The six ways of valid knowing pramāṇas', accepted
by the advaitin are: sensroy perception, 'pratyaksha';
inference, 'anumāna'; verbal testimony, 'Şabda'; comparision,
presumption, 'arthapatti' and non-cognition,
6 upamâna',
anupalabdhi'.
6
"
27
faarafats
85
प्रवेशात् व्यापनाद्वा विश्व इत्युच्यते । 'विश प्रवेशेने, विष्ऌ व्याप्तौ इति
च स्मरणात् । अत्र यद्यापि विश्वेनामूर्तमव्याकृतं चानुमानादिनाऽनुभूयते
तथापिव्यावहारिकं सर्वं विश्वेनैव ज्ञायत इति नियमात स्थूलशरीरोपाध्य-
भिमानित्वाच्च न तस्यावस्थान्तरव्यापकत्वम् ।
शुक्तिरजतादिज्ञानानाम-
प्रमाणिकत्वात्तद्विषयस्याव्यावहारिकत्वेऽपि इन्द्रियव्यापारकालीनत्वाजागरण-
त्वोपपत्तिः। ज्ञानोत्पत्त्यादि प्रक्रिया चाधस्तादुक्तैव ।
154. This being so, the distinctions waking and
other (states of consciousness) will be explained.
Knowing of objects when the faculties are function-
ing is the waking state. In that condition, the soul
called Visva enjoys the world of forms called Virāt
through the six ways of knowing, sensory perception
and others. 32 Because it is the state of all practical
activity it is called practical or phenomenal. The
soul is then called Vişva because of its having entered
The word is derived
into the body, the faculties etc.
from the root vis., meaning to enter or vishl, to
pervade. Though, the Vișva does experience the form-
less and the unmanifested through inference and the
like, yet there is no extension of this state because of
the rule that all that is practical is enjoyed by the Visva
alone and also because of the Visva being identified
with the gross body. Shell-silver and such knowings
are not practical and the objects of such knowings
have no practical value. Yet because of occurring
while the faculties are functioning they are accepted
32 The six ways of valid knowing pramāṇas', accepted
by the advaitin are: sensroy perception, 'pratyaksha';
inference, 'anumāna'; verbal testimony, 'Şabda'; comparision,
presumption, 'arthapatti' and non-cognition,
6 upamâna',
anupalabdhi'.
6
"
27