siddhantabindu /133
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faarafats
95
कारणत्वात् । अत एवानाप्तवाक्यादिजन्यपरोक्षविभ्रमोऽप्यविद्यावृत्तिरित्य-
भ्युपगमो वेदान्त विदाम् । तत्रान्तःकरणवृत्तिजनकसामग्रीसम्भवेऽपि प्रमात्वा-
भावावरोधेन अन्तःकरणस्यासामर्थ्यात् ॥
171. When the redness of a hybiscus is superimposed
on a mirror reflecting the face, one gets the idea,
'The face is red'. Similarly, the witness-conscious-
ness is the locus of both the concept 'I' and of the
memory and the two ideas having a common basis
give rise to the idea 'I slept happy'. Not because it
is the locus of the qualified experience, 'I slept as a
happy person'. The rule is that witness-consciousness
is the locus of memory, doubt and mistake; and
' I-ness' is the locus of knowings (cognition) generated
by evidence, the means of valid knowing. That it
(cognition) is a product is determined by its being
generated by evidence. Ignorance as the cause of
I-ness is determined by its (the I-ness) being not
generated by evidence.35 That is why the knowers of
Vedānta admit that even the illusion generated by the
words of the unattained is also a function of ignorance
only.³6 In that case, though the accessories needed for
generating the function of the mind are present, the
mind is unable to perform the function because of
obstruction by the absence of evidential value.37
35 In the waking state three is no sign bywhich the prece-
ding state of deep sleep could be inferred. So this idea "I slept
well" cannot be an inference; therefore it must be only a
memory of an experienced state.
36 See note 33.
37 Sabda, verbal testimony, to be a pramana,
word of an apta, one who has attained the truth.
those who have not attained truth are, therefore,
as evidence.
has to be the
The words of
without value
95
कारणत्वात् । अत एवानाप्तवाक्यादिजन्यपरोक्षविभ्रमोऽप्यविद्यावृत्तिरित्य-
भ्युपगमो वेदान्त विदाम् । तत्रान्तःकरणवृत्तिजनकसामग्रीसम्भवेऽपि प्रमात्वा-
भावावरोधेन अन्तःकरणस्यासामर्थ्यात् ॥
171. When the redness of a hybiscus is superimposed
on a mirror reflecting the face, one gets the idea,
'The face is red'. Similarly, the witness-conscious-
ness is the locus of both the concept 'I' and of the
memory and the two ideas having a common basis
give rise to the idea 'I slept happy'. Not because it
is the locus of the qualified experience, 'I slept as a
happy person'. The rule is that witness-consciousness
is the locus of memory, doubt and mistake; and
' I-ness' is the locus of knowings (cognition) generated
by evidence, the means of valid knowing. That it
(cognition) is a product is determined by its being
generated by evidence. Ignorance as the cause of
I-ness is determined by its (the I-ness) being not
generated by evidence.35 That is why the knowers of
Vedānta admit that even the illusion generated by the
words of the unattained is also a function of ignorance
only.³6 In that case, though the accessories needed for
generating the function of the mind are present, the
mind is unable to perform the function because of
obstruction by the absence of evidential value.37
35 In the waking state three is no sign bywhich the prece-
ding state of deep sleep could be inferred. So this idea "I slept
well" cannot be an inference; therefore it must be only a
memory of an experienced state.
36 See note 33.
37 Sabda, verbal testimony, to be a pramana,
word of an apta, one who has attained the truth.
those who have not attained truth are, therefore,
as evidence.
has to be the
The words of
without value