2023-06-22 12:07:40 by ambuda-bot
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2
सिद्धान्तबिन्दु
non-self, the content of the idea 'This' ; and yet, it .
continues to suffer. Therefore this instruction
about the truth of the Self is futile because it
conveys only what is already known and serves no
useful purpose.
३. न, चिदभास्यत्वेन लक्षणेन इदड्ढारास्पदानामपि देहेन्द्रियमनसां प्रति-
भासत: अहङ्कारास्पदंत्वेन तदविवेकात् तेन च शुद्धेऽप्यात्मानि दुःखित्वाद्यभि-
मानात् शस्त्रीयेण च ब्रह्मात्मैक्यज्ञानेन समूलस्य तस्य निवृत्तेः । तस्मादज्ञात-
ज्ञापकत्वात् सप्रयोजनत्वाच्च आत्मतत्त्वप्रतिपादनं न व्यर्थम् ॥
3. Answer : - It is not so. The body, the faculties
and the mind are properly the content of the idea
'This', i.e., they are objects because they are to be
illumined by consciousness or awareness. But yet
they appear as the content of the idea 'I' as the
subject because of non-discrimination.
For the
same reason, the pure Self is (wrongly ) identified
with the suffering ego. Knowledge of the identity
of the Self (Atman) with the Infinite (Brahman),
based on the scriptures, completely eliminates all
this suffering and its cause. Thus the instruction
regarding the truth of the Self is not futile because
it teaches something that is not known otherwise
and serves a useful purpose.
४. तस्य चात्मतत्त्वस्य 'तत्त्वमसि' 'अहं ब्रह्मास्मि' इत्यादिवेदान्त-
महावाक्यमेव प्रमापकम् । वाक्यं च पदार्थज्ञानद्वारैव ज्ञापकमिति तत्त्वं-
पदार्थयोः प्रकृतवाक्यार्थानुकूलयोः अन्यतोऽसिद्धत्वात् तावपि शास्त्रेणैव
प्रमातव्यौ यूपाहवनीयादिपदार्थवत् ॥
66
4. This truth can be known as it is, only through
the great statements of the Upanishads, That thou
art", "I am the infinite", etc. Statements can
convey instruction only through an understanding
of the meaning of the words. As the meaning of
2
67
सिद्धान्तबिन्दु
non-self, the content of the idea 'This' ; and yet, it .
continues to suffer. Therefore this instruction
about the truth of the Self is futile because it
conveys only what is already known and serves no
useful purpose.
३. न, चिदभास्यत्वेन लक्षणेन इदड्ढारास्पदानामपि देहेन्द्रियमनसां प्रति-
भासत: अहङ्कारास्पदंत्वेन तदविवेकात् तेन च शुद्धेऽप्यात्मानि दुःखित्वाद्यभि-
मानात् शस्त्रीयेण च ब्रह्मात्मैक्यज्ञानेन समूलस्य तस्य निवृत्तेः । तस्मादज्ञात-
ज्ञापकत्वात् सप्रयोजनत्वाच्च आत्मतत्त्वप्रतिपादनं न व्यर्थम् ॥
3. Answer : - It is not so. The body, the faculties
and the mind are properly the content of the idea
'This', i.e., they are objects because they are to be
illumined by consciousness or awareness. But yet
they appear as the content of the idea 'I' as the
subject because of non-discrimination.
For the
same reason, the pure Self is (wrongly ) identified
with the suffering ego. Knowledge of the identity
of the Self (Atman) with the Infinite (Brahman),
based on the scriptures, completely eliminates all
this suffering and its cause. Thus the instruction
regarding the truth of the Self is not futile because
it teaches something that is not known otherwise
and serves a useful purpose.
४. तस्य चात्मतत्त्वस्य 'तत्त्वमसि' 'अहं ब्रह्मास्मि' इत्यादिवेदान्त-
महावाक्यमेव प्रमापकम् । वाक्यं च पदार्थज्ञानद्वारैव ज्ञापकमिति तत्त्वं-
पदार्थयोः प्रकृतवाक्यार्थानुकूलयोः अन्यतोऽसिद्धत्वात् तावपि शास्त्रेणैव
प्रमातव्यौ यूपाहवनीयादिपदार्थवत् ॥
66
4. This truth can be known as it is, only through
the great statements of the Upanishads, That thou
art", "I am the infinite", etc. Statements can
convey instruction only through an understanding
of the meaning of the words. As the meaning of
2
67