siddhantabindu /147
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सिद्धान्तबिन्दु
109
Also because it is the locus of all illusion and the limit
of all negation.
२०० तर्हि सत्यत्वज्ञानत्वादिधर्मवदपि स्यात्
200. Objection: In that case let it have at least the.
attrributes of being real and of being known.
२०१. नेत्याह, न चाशून्यमिति । एकमद्वितीयमिति पदद्वयेन सर्वभेद-
प्रतिपेधेऽप्येवकारेण धर्मधर्मिभावादिभेदप्रतिषेधात् । सर्वत्र हेतुमाह -
अद्वैतकत्वादिति । द्विधा इतं द्वीतम् । तस्त भावो द्वैतम् । तदुक्तं
वार्तिके-
द्विधेतं द्वीतमित्याहुः तद्भावं द्वैतसुच्यते ।
इति ।
न विद्यते द्वैतं द्विधाभावो यत्र तदद्वैतमित्यक्षरार्थः । 'सलिल एको.
द्रष्टाद्वैतः' इति श्रुतेः प्रतियोगिज्ञानस्यैव लाघवेनाभावबुद्धौ कारणत्वात्
द्वैतस्यानिर्वचनीयत्वानीकारेण प्रत्यक्षादिवेद्यत्वात्रिषेधोपपत्तिरित्यर्थः
6
201. Answer: No, he says, 'Not also nonvoid'.
Because by the two expressions one and without a
second ', everything else has been negated ; and by the
expression 'only', even the (internal) distinctions of
substantive and predicative have been refuted. The
reason for all this is given, " being non-dual". Being
known in two ways is dual; its abstract is duality.
So it has been said in the Vartika.
Being known in two modes is dual; its abstract
or being is duality " . ( B.u.v. iv, 3, 186). The state in
which there is no duality is non-dual" This is the
literal meaning. "The one seer is like water, non-dual",
(B.u. iv, 3, 32), says the scripture. Knowledge of the
counter-correlate is admitted as the basis of the idea
of negation only for the sake of simplicity and duality
is accepted as indefinable. Because of all this and
since negation is known through sensory perception
and the like the denial stands to reason.
meaning of the expression.
This is the
66
109
Also because it is the locus of all illusion and the limit
of all negation.
२०० तर्हि सत्यत्वज्ञानत्वादिधर्मवदपि स्यात्
200. Objection: In that case let it have at least the.
attrributes of being real and of being known.
२०१. नेत्याह, न चाशून्यमिति । एकमद्वितीयमिति पदद्वयेन सर्वभेद-
प्रतिपेधेऽप्येवकारेण धर्मधर्मिभावादिभेदप्रतिषेधात् । सर्वत्र हेतुमाह -
अद्वैतकत्वादिति । द्विधा इतं द्वीतम् । तस्त भावो द्वैतम् । तदुक्तं
वार्तिके-
द्विधेतं द्वीतमित्याहुः तद्भावं द्वैतसुच्यते ।
इति ।
न विद्यते द्वैतं द्विधाभावो यत्र तदद्वैतमित्यक्षरार्थः । 'सलिल एको.
द्रष्टाद्वैतः' इति श्रुतेः प्रतियोगिज्ञानस्यैव लाघवेनाभावबुद्धौ कारणत्वात्
द्वैतस्यानिर्वचनीयत्वानीकारेण प्रत्यक्षादिवेद्यत्वात्रिषेधोपपत्तिरित्यर्थः
6
201. Answer: No, he says, 'Not also nonvoid'.
Because by the two expressions one and without a
second ', everything else has been negated ; and by the
expression 'only', even the (internal) distinctions of
substantive and predicative have been refuted. The
reason for all this is given, " being non-dual". Being
known in two ways is dual; its abstract is duality.
So it has been said in the Vartika.
Being known in two modes is dual; its abstract
or being is duality " . ( B.u.v. iv, 3, 186). The state in
which there is no duality is non-dual" This is the
literal meaning. "The one seer is like water, non-dual",
(B.u. iv, 3, 32), says the scripture. Knowledge of the
counter-correlate is admitted as the basis of the idea
of negation only for the sake of simplicity and duality
is accepted as indefinable. Because of all this and
since negation is known through sensory perception
and the like the denial stands to reason.
meaning of the expression.
This is the
66