siddhantabindu /143
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;
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सिद्धान्तबिन्दु
205
manifest it. If it is agreed that it can be known even
in the absence of the means of manifestation, that
should, then, be possible even in the state of Samsāra.
It cannot be the second because in that case, it would
cease to have any value. Only as being known, it
can be a value like sugar and its enjoyer. This is
the contention of those who claim to be devotees of
Vishnu.
१९०. नेत्याह, स्वतस्सिद्ध भावादिति । स्वप्रकाश ज्ञानरूपत्वादित्यर्थः ।
यद्यपि संसारदशायामविद्यावृतस्वरूपत्वादात्मा परमानन्दरूपतया न प्रथते
तथाऽपि तत्त्वविद्ययाविद्यानिवृत्तौ स्वप्रकाशतया : स्वयमेव परमानन्दतया
प्रकाशत इति न व्यञ्जकापेक्षा ।
.
190. Answer: "No,"he says, "because It is self-evident
being." It means 'Because It is self-luminous know-
ledge.' In the state of samsāra, the Self is not known
as being the supreme Bliss because of being covered
by ignorance. Yet when ignorance has been removed
by knowledge, It shines as supreme Bliss by itself
because it is self-luminous. So it does not need
another principle to manifest it.
'यत्सा-
9
१९१. ननु सुखस्य स्वप्रकाशज्ञानरूपत्वेऽपि नात्मरूपता । ज्ञानस्य धात्वर्थ-
रूपतया क्रियात्वेन साश्रयत्वात् जानामीति प्रतीतेर्ज्ञानमहमस्मीत्यप्रतीतेश्च ।
तथां च कथमद्वैतवाद इत्याशय नेत्याह- अनन्याश्रयत्वादिति ।
क्षादपरोक्षाद्ब्रह्म ' 'अयमात्मा मुर्वान्तरः सत्यं ज्ञानमनन्तं ब्रह्म 'विज्ञा-
नमानन्दं ब्रह्म' इति श्रुतेः स्वप्रकाशज्ञाननन्दरूप एवात्मा । अन्तःकरणाद्युपा-
धितादात्म्याध्यासेन च तद्वत्तौ ज्ञानाध्यासाज्जानामीति तदाश्रयत्वप्रतीतिः ।
धात्वर्थत्वमुत्पत्तिविनाशवत्वं चान्तःकरणवृत्तेरेवेति ज्ञप्तिरूपमुख्यज्ञानस्य
सर्वाधिष्ठानत्वेनान्याश्रयत्वाभावात्र द्वैतापत्तिः ।
191. Objection: Even if bliss should be self-evident
knowledge it is not the Self. Knowledge needs an
object by the very nature of the meaning of the root
('to know'). Also the idea about anything is of the
;
!
सिद्धान्तबिन्दु
205
manifest it. If it is agreed that it can be known even
in the absence of the means of manifestation, that
should, then, be possible even in the state of Samsāra.
It cannot be the second because in that case, it would
cease to have any value. Only as being known, it
can be a value like sugar and its enjoyer. This is
the contention of those who claim to be devotees of
Vishnu.
१९०. नेत्याह, स्वतस्सिद्ध भावादिति । स्वप्रकाश ज्ञानरूपत्वादित्यर्थः ।
यद्यपि संसारदशायामविद्यावृतस्वरूपत्वादात्मा परमानन्दरूपतया न प्रथते
तथाऽपि तत्त्वविद्ययाविद्यानिवृत्तौ स्वप्रकाशतया : स्वयमेव परमानन्दतया
प्रकाशत इति न व्यञ्जकापेक्षा ।
.
190. Answer: "No,"he says, "because It is self-evident
being." It means 'Because It is self-luminous know-
ledge.' In the state of samsāra, the Self is not known
as being the supreme Bliss because of being covered
by ignorance. Yet when ignorance has been removed
by knowledge, It shines as supreme Bliss by itself
because it is self-luminous. So it does not need
another principle to manifest it.
'यत्सा-
9
१९१. ननु सुखस्य स्वप्रकाशज्ञानरूपत्वेऽपि नात्मरूपता । ज्ञानस्य धात्वर्थ-
रूपतया क्रियात्वेन साश्रयत्वात् जानामीति प्रतीतेर्ज्ञानमहमस्मीत्यप्रतीतेश्च ।
तथां च कथमद्वैतवाद इत्याशय नेत्याह- अनन्याश्रयत्वादिति ।
क्षादपरोक्षाद्ब्रह्म ' 'अयमात्मा मुर्वान्तरः सत्यं ज्ञानमनन्तं ब्रह्म 'विज्ञा-
नमानन्दं ब्रह्म' इति श्रुतेः स्वप्रकाशज्ञाननन्दरूप एवात्मा । अन्तःकरणाद्युपा-
धितादात्म्याध्यासेन च तद्वत्तौ ज्ञानाध्यासाज्जानामीति तदाश्रयत्वप्रतीतिः ।
धात्वर्थत्वमुत्पत्तिविनाशवत्वं चान्तःकरणवृत्तेरेवेति ज्ञप्तिरूपमुख्यज्ञानस्य
सर्वाधिष्ठानत्वेनान्याश्रयत्वाभावात्र द्वैतापत्तिः ।
191. Objection: Even if bliss should be self-evident
knowledge it is not the Self. Knowledge needs an
object by the very nature of the meaning of the root
('to know'). Also the idea about anything is of the