siddhantabindu /146
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108
सिद्धान्त बिन्दु
196. Objection : If the scripture does not establish
oneness, then let it, the Reality, be the manifoldness
as presented by perception and other means of valid
knowing.
-
१९७. नेत्याह – न चाकेवलत्वमिति । अकेवलत्वम् अनेकत्वम् । 'नेह नानास्ति
किञ्चन' 'एकमेवाद्वितीयम्' ' अथात आदेशो नेति नेति ' इत्यादिश्रुतिभ्यः ।
197. Answer: No, He says, 'Not non-absoluteness.'
Non – absoluteness is manifoldness. Because of
scriptural statements :
19
"There is no manifoldness whatever " (B. u. iv. 4, 29)
"One-only without a second" (ch. u. vi. 2, I). "Now
therefore the instruction is 'Not this ; not this '
(Bu.ii, 3, 6) and such others which totally deny all
manifoldness.
१९८ तार्हि सर्वप्रतिषेधाच्छून्यमेवस्यादिति ।
198. Objection : Then since everything is denied let It
be the void.
१९९. नेत्याह, नशून्यमिति । 'असत्रेव स भवति ।
त्
अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुः' इति । 'सत्यं ज्ञानमनन्तं ब्रह्म
'सदेव सोम्येदमग्र आसीत्' इत्युपकम्य, ऐतदात्यमिदं सर्वं तत्सत्य
सआत्मा तत्त्वमसि' इत्यादिश्रुतिभिः सत्यत्वप्रतिपादनात सर्वभ्रमाधिष्ठान-
त्वात् सर्वबाधावधित्वाच्च ।
199. Answer : 'No', he says 'not the void.' Because
of the scriptural statements, if one knows Brahman to
be non-existent, he becomes non-existent ; if he
knows that Brahman exists, he is known as existing or
good (T. u. ii, 6, I). Brahman is Reality, Knowledge —
endless' (T. u. ii, I, I ). The passage commencing with
'My dear boy, in the beginning all this was Reality
only" and going on to say "All this has That for its
essence, That is Real, That is the Self, That thou art"
(Ch. u. vi, 8, 7) and such others which establish Reality.
.
E
,
सिद्धान्त बिन्दु
196. Objection : If the scripture does not establish
oneness, then let it, the Reality, be the manifoldness
as presented by perception and other means of valid
knowing.
-
१९७. नेत्याह – न चाकेवलत्वमिति । अकेवलत्वम् अनेकत्वम् । 'नेह नानास्ति
किञ्चन' 'एकमेवाद्वितीयम्' ' अथात आदेशो नेति नेति ' इत्यादिश्रुतिभ्यः ।
197. Answer: No, He says, 'Not non-absoluteness.'
Non – absoluteness is manifoldness. Because of
scriptural statements :
19
"There is no manifoldness whatever " (B. u. iv. 4, 29)
"One-only without a second" (ch. u. vi. 2, I). "Now
therefore the instruction is 'Not this ; not this '
(Bu.ii, 3, 6) and such others which totally deny all
manifoldness.
१९८ तार्हि सर्वप्रतिषेधाच्छून्यमेवस्यादिति ।
198. Objection : Then since everything is denied let It
be the void.
१९९. नेत्याह, नशून्यमिति । 'असत्रेव स भवति ।
त्
अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुः' इति । 'सत्यं ज्ञानमनन्तं ब्रह्म
'सदेव सोम्येदमग्र आसीत्' इत्युपकम्य, ऐतदात्यमिदं सर्वं तत्सत्य
सआत्मा तत्त्वमसि' इत्यादिश्रुतिभिः सत्यत्वप्रतिपादनात सर्वभ्रमाधिष्ठान-
त्वात् सर्वबाधावधित्वाच्च ।
199. Answer : 'No', he says 'not the void.' Because
of the scriptural statements, if one knows Brahman to
be non-existent, he becomes non-existent ; if he
knows that Brahman exists, he is known as existing or
good (T. u. ii, 6, I). Brahman is Reality, Knowledge —
endless' (T. u. ii, I, I ). The passage commencing with
'My dear boy, in the beginning all this was Reality
only" and going on to say "All this has That for its
essence, That is Real, That is the Self, That thou art"
(Ch. u. vi, 8, 7) and such others which establish Reality.
.
E
,