siddhantabindu /142
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104
अध्यस्तस्य प्रपञ्चस्य दुःखरूपास्याधिष्ठानत्वात् स एवाभाव इति दुःखाभावा-
रूपत्वेनाऽपि तस्य पुरुषार्थता ।
188. Being desirable is being a value for the person,
purushārtha. "That which is innermost, is dearer than
a son, dearer than wealth, dearer than all this, is the
Self." '' (B.u.i. 4, 8). "That which is great (infinite) is
joy" (Ch.u. vill, 23, i ) "This alone is supreme Bliss"
(B.u. iv, 3, 33). "The Infinite is knowledge and Bliss
(B.u. iii, 9, 28). These and such other passages of
the şruti teach Its essence as supreme Bliss. Though
It is eternal, in the world it is conventionally known
as having a beginning and an end corresponding to
the rise and subsidence of the several functions of the
mind caused by dharma. Because of the intervention
of ignorance It appears to be unattained. Only when
ignorance is removed by knowledge, It appears to be
attained. The efforts of the person who desires to be
free can be understood only as meant to achieve
this (removal of ignorance ). This world which is a
superimposition is the basis of all that is pain or
sorrow ; it ( the world ) is itself non-existent. That
(knowing) has also a value for a person as the know-
ing of the absence of the pain and sorrow.
१८९. ननु मोक्षे सुखं संवेद्यते, न वा ? नाद्यः । तदानीं देहोन्द्रियाद्य-
भावेन तद्वयञकाभावात् । व्यञ्जकाभावेऽपि तत्संवेदनाभ्युपगमे संसारद-
शायामपि तथा प्रसङ्गात् । न द्वितीयः । अपुरुषार्थतापत्तेः । ज्ञायमानस्यैव
तस्य पुरुषार्थत्वात् । अत एव शर्करातद्भोजिनोरिवेति वैष्णवम्मन्यानामुद्गार
इति चेत् ।
-189. Objection : In liberation, is there the knowing
of joy or is it not there? It cannot be the first.
Becase of the absence of the body the faculties and
the like in that condition, there is nothing that can
सिद्धान्तबिन्दु
अध्यस्तस्य प्रपञ्चस्य दुःखरूपास्याधिष्ठानत्वात् स एवाभाव इति दुःखाभावा-
रूपत्वेनाऽपि तस्य पुरुषार्थता ।
188. Being desirable is being a value for the person,
purushārtha. "That which is innermost, is dearer than
a son, dearer than wealth, dearer than all this, is the
Self." '' (B.u.i. 4, 8). "That which is great (infinite) is
joy" (Ch.u. vill, 23, i ) "This alone is supreme Bliss"
(B.u. iv, 3, 33). "The Infinite is knowledge and Bliss
(B.u. iii, 9, 28). These and such other passages of
the şruti teach Its essence as supreme Bliss. Though
It is eternal, in the world it is conventionally known
as having a beginning and an end corresponding to
the rise and subsidence of the several functions of the
mind caused by dharma. Because of the intervention
of ignorance It appears to be unattained. Only when
ignorance is removed by knowledge, It appears to be
attained. The efforts of the person who desires to be
free can be understood only as meant to achieve
this (removal of ignorance ). This world which is a
superimposition is the basis of all that is pain or
sorrow ; it ( the world ) is itself non-existent. That
(knowing) has also a value for a person as the know-
ing of the absence of the pain and sorrow.
१८९. ननु मोक्षे सुखं संवेद्यते, न वा ? नाद्यः । तदानीं देहोन्द्रियाद्य-
भावेन तद्वयञकाभावात् । व्यञ्जकाभावेऽपि तत्संवेदनाभ्युपगमे संसारद-
शायामपि तथा प्रसङ्गात् । न द्वितीयः । अपुरुषार्थतापत्तेः । ज्ञायमानस्यैव
तस्य पुरुषार्थत्वात् । अत एव शर्करातद्भोजिनोरिवेति वैष्णवम्मन्यानामुद्गार
इति चेत् ।
-189. Objection : In liberation, is there the knowing
of joy or is it not there? It cannot be the first.
Becase of the absence of the body the faculties and
the like in that condition, there is nothing that can
सिद्धान्तबिन्दु