siddhantabindu /135
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!
fagrafare
and the co-occurrence and absence of being sorrowful
and the object of supreme love. There is a fifth kind
of co-occurrence and absence, that of continuation
and distinction (being and non-being). The wise
elders say that these are the indication of all the
arguments suitable for understanding the Vedanta
employed in the discussions (regarding Brahman) in
the work of four chapters. The elaboration of this
may be studied in the Vedanta-Kalpalatika.
१७४. तदेवं सुषुप्त्यवस्थायामस्त्यानन्दभोगः, तद्भोक्ता च सुषुप्त्यभिमानी
प्राज्ञ इत्युच्यते । प्रकर्षेणाज्ञत्वात्तदानीं विशेषावच्छेदाभावेन प्रकृष्टज्ञत्वाद्वा ।
तदा चान्तःकरणस्य लयेऽपि तत्संस्कारेणावच्छेदात् न जीवाभावप्रसङ्गः ।
न वा सार्वज्यापत्तिः ॥
97
174. Therefore, there is the experience of Bliss in deep
sleep in this manner. The experience of that condi-
tion identified with it, is called 'Prajna', because of
having enhanced ignorance. Or it may be taken to
mean that because of the absence of particular deter-
minants, his knowing is enhanced. In that condition,
though the mind is absorbed because the impressions
are there as the determinant, there is no possibility of
ceasing to be a soul,. nor the attainment of omnis-
cience.
१७५. ईशाभेदप्रतिपादनं च शरीरेन्द्रियाद्यभिमानरहितत्वेनोपचारात्
तत्संस्कारस्य च निमित्तकारणत्वेन साक्ष्याश्रित कार्योपादानकोटावप्रवेशान
तद्भेदेऽपि साक्षिभेदः ॥
175. Because of the absence of identity with the body,
the faculties and the like, it is described by courtesy,
as non different from God. The impressions therein
being the intelligent cause (of the other states), it
cannot be included in the group of the substantial
causes of the products which have their locus in
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1
!
fagrafare
and the co-occurrence and absence of being sorrowful
and the object of supreme love. There is a fifth kind
of co-occurrence and absence, that of continuation
and distinction (being and non-being). The wise
elders say that these are the indication of all the
arguments suitable for understanding the Vedanta
employed in the discussions (regarding Brahman) in
the work of four chapters. The elaboration of this
may be studied in the Vedanta-Kalpalatika.
१७४. तदेवं सुषुप्त्यवस्थायामस्त्यानन्दभोगः, तद्भोक्ता च सुषुप्त्यभिमानी
प्राज्ञ इत्युच्यते । प्रकर्षेणाज्ञत्वात्तदानीं विशेषावच्छेदाभावेन प्रकृष्टज्ञत्वाद्वा ।
तदा चान्तःकरणस्य लयेऽपि तत्संस्कारेणावच्छेदात् न जीवाभावप्रसङ्गः ।
न वा सार्वज्यापत्तिः ॥
97
174. Therefore, there is the experience of Bliss in deep
sleep in this manner. The experience of that condi-
tion identified with it, is called 'Prajna', because of
having enhanced ignorance. Or it may be taken to
mean that because of the absence of particular deter-
minants, his knowing is enhanced. In that condition,
though the mind is absorbed because the impressions
are there as the determinant, there is no possibility of
ceasing to be a soul,. nor the attainment of omnis-
cience.
१७५. ईशाभेदप्रतिपादनं च शरीरेन्द्रियाद्यभिमानरहितत्वेनोपचारात्
तत्संस्कारस्य च निमित्तकारणत्वेन साक्ष्याश्रित कार्योपादानकोटावप्रवेशान
तद्भेदेऽपि साक्षिभेदः ॥
175. Because of the absence of identity with the body,
the faculties and the like, it is described by courtesy,
as non different from God. The impressions therein
being the intelligent cause (of the other states), it
cannot be included in the group of the substantial
causes of the products which have their locus in
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