siddhantabindu /134
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सिद्धान्तबिन्दु
१७२. नामादिषु ब्रह्माध्यासस्तु इच्छाधीनतया भ्रमप्रमाविलक्षणा मनोवृत्तिरेव
कामादिवत् । तदुक्तम् – अत एव चोदनाजन्यत्वान्मानसी क्रियैव सा न
ज्ञानमिति । एतेन तर्कस्यापि मनोवृत्तित्वं व्याख्यातम् । व्याप्यारोपेण
व्यापकप्रसञ्जनात्मकस्य तर्कस्येच्छाधीनतया भ्रमप्रमाविलक्षणत्वादिति । अत
एव मनननिदिध्यासनसहिते श्रवणाख्ये वेदान्तवाक्यविचारे 'श्रोताव्यो
मन्तव्यो निदिध्यासितव्यः' इत्यादिविधिरप्युपपद्यते ॥
172. But the superimposition of Brahman as name
and the like is optional, subject to one's will and is
therefore another kind of mental function, like desire
and the others, different from both illusion and
evidential knowing. So it has been said, " This is an
activity of the mind, because of being generated by
an injunction and is not knowing." (B.S.B.i, i, 4)
This explains reasoning also (as a mental func-
tion distinct from knowing). Depending on the
acceptance of the (presence of the) pervaded to find
the (presence of the ) pervading principle, reasoning
is subject to willing. And is therefore distinct from
both illusion and cognition. That is the reason why
the discussion of the statements of the Vedānta, called
listening, along with reasoning and intense concentra-
tion is prescribed (for achieving Bhramajnāna).
१७३. तस्य चतुर्विधान्वयव्यतिरेकादितर्करूपत्वात्, दृग्डश्यान्वयव्यतिरेकः,
साक्षिसाक्ष्यान्वयव्यतिरेकः आगमापायितदवध्यन्वयव्यतिरेकः दुःखिपरमप्रेमा-
स्पदान्वयतिरेक इति । अनुवृत्तव्यावृत्तान्वयव्यतिरेकः पञ्चमः । एतच सर्वेषां
वेदान्तानुकूलतर्काणां चतुर्लक्षणीमीमांसा प्रतिपादितानामुपलक्षणमित्यभि-
युक्ताः । विस्तरस्तु वेदान्तकल्पलतिकायामनुसन्धेयः ॥
173. Reasoning with co-occurrence and absence is of
four kinds : The co-occurrence and absence of sight
and the seen ; the co-occurrence and absence of the
witness and the witnessed; the co-occurrence and
absence of what comes and goes and the limit thereof;
T
सिद्धान्तबिन्दु
१७२. नामादिषु ब्रह्माध्यासस्तु इच्छाधीनतया भ्रमप्रमाविलक्षणा मनोवृत्तिरेव
कामादिवत् । तदुक्तम् – अत एव चोदनाजन्यत्वान्मानसी क्रियैव सा न
ज्ञानमिति । एतेन तर्कस्यापि मनोवृत्तित्वं व्याख्यातम् । व्याप्यारोपेण
व्यापकप्रसञ्जनात्मकस्य तर्कस्येच्छाधीनतया भ्रमप्रमाविलक्षणत्वादिति । अत
एव मनननिदिध्यासनसहिते श्रवणाख्ये वेदान्तवाक्यविचारे 'श्रोताव्यो
मन्तव्यो निदिध्यासितव्यः' इत्यादिविधिरप्युपपद्यते ॥
172. But the superimposition of Brahman as name
and the like is optional, subject to one's will and is
therefore another kind of mental function, like desire
and the others, different from both illusion and
evidential knowing. So it has been said, " This is an
activity of the mind, because of being generated by
an injunction and is not knowing." (B.S.B.i, i, 4)
This explains reasoning also (as a mental func-
tion distinct from knowing). Depending on the
acceptance of the (presence of the) pervaded to find
the (presence of the ) pervading principle, reasoning
is subject to willing. And is therefore distinct from
both illusion and cognition. That is the reason why
the discussion of the statements of the Vedānta, called
listening, along with reasoning and intense concentra-
tion is prescribed (for achieving Bhramajnāna).
१७३. तस्य चतुर्विधान्वयव्यतिरेकादितर्करूपत्वात्, दृग्डश्यान्वयव्यतिरेकः,
साक्षिसाक्ष्यान्वयव्यतिरेकः आगमापायितदवध्यन्वयव्यतिरेकः दुःखिपरमप्रेमा-
स्पदान्वयतिरेक इति । अनुवृत्तव्यावृत्तान्वयव्यतिरेकः पञ्चमः । एतच सर्वेषां
वेदान्तानुकूलतर्काणां चतुर्लक्षणीमीमांसा प्रतिपादितानामुपलक्षणमित्यभि-
युक्ताः । विस्तरस्तु वेदान्तकल्पलतिकायामनुसन्धेयः ॥
173. Reasoning with co-occurrence and absence is of
four kinds : The co-occurrence and absence of sight
and the seen ; the co-occurrence and absence of the
witness and the witnessed; the co-occurrence and
absence of what comes and goes and the limit thereof;
T