2023-06-22 12:07:42 by ambuda-bot
This page has not been fully proofread.
सिद्धान्त बिन्दु
क्षणिकं विज्ञानमिति सुगताः । शून्यमिति माध्यमिकाः । देहेन्द्रियातिरिक्तो
देहपरिमाण इति दिगम्बराः । कर्ता भोक्ता जडो विभुरिति वैशेषिकतार्किक -
प्राभाकरा: । जडो बोधात्मक इति भाट्टाः । भोक्तैव केवलबोधात्मक इति
11
साङ्ख्याः, पातञ्जलाश्च । अविद्यया कर्तृत्वादिभाकू परमार्थतो निर्धर्मकः
परमानन्दबोध एवेत्यौपनिषदाः ।
11. Among the disputants the Cārvākās, absolute
materialists, hold that the meaning of 'Thou' is only
the four elements transformed as the body. Others
hold that it is the faculties of vision etc., taken
separately; yet others, that it is the faculties collecti-
vely. Some think it is the mind, others that it is the
vital breath. Some of the Buddhists, (the Vijnāna-
vādins) consider it to be thought lasting for an
instant only. The Mādhyamikās, (among them) hold
that it is a void, a non-entity. The space-clad ones
(Jainas) think that it is something other than the
body and the faculties but having the same
magnitude as the body. The followers of Vaiseshika,
Nyāya and the Prabhākara school of Purva-mīmāmsa
hold that it is the all-pervading, non-sentient doer
and enjoyer. The followers of Kumarila Bhatta hold
that it has two aspects, one sentient and the other,
non-sentient. The Sankhyas and the followers of
Patanjali, the yogins, hold that it is the enjoyer only
and of the form of absolute knowledge. The follo-
wers of the Upanishads, the Vedantins, hold that it is
participating in doership etc. because of ignorance,
but in reality it is without predications and the pure
awareness that is supreme Bliss.
१२. एवं सामान्यतोऽहम्प्रत्ययसिद्धे चिदात्मनि वादिविप्रतिपत्तिभिः सन्दिग्धे
अहम्प्रत्ययालम्बन विशेषनिर्णयायाह भगवानाचार्य :-
12. These views are generally prevailing about the
क्षणिकं विज्ञानमिति सुगताः । शून्यमिति माध्यमिकाः । देहेन्द्रियातिरिक्तो
देहपरिमाण इति दिगम्बराः । कर्ता भोक्ता जडो विभुरिति वैशेषिकतार्किक -
प्राभाकरा: । जडो बोधात्मक इति भाट्टाः । भोक्तैव केवलबोधात्मक इति
11
साङ्ख्याः, पातञ्जलाश्च । अविद्यया कर्तृत्वादिभाकू परमार्थतो निर्धर्मकः
परमानन्दबोध एवेत्यौपनिषदाः ।
11. Among the disputants the Cārvākās, absolute
materialists, hold that the meaning of 'Thou' is only
the four elements transformed as the body. Others
hold that it is the faculties of vision etc., taken
separately; yet others, that it is the faculties collecti-
vely. Some think it is the mind, others that it is the
vital breath. Some of the Buddhists, (the Vijnāna-
vādins) consider it to be thought lasting for an
instant only. The Mādhyamikās, (among them) hold
that it is a void, a non-entity. The space-clad ones
(Jainas) think that it is something other than the
body and the faculties but having the same
magnitude as the body. The followers of Vaiseshika,
Nyāya and the Prabhākara school of Purva-mīmāmsa
hold that it is the all-pervading, non-sentient doer
and enjoyer. The followers of Kumarila Bhatta hold
that it has two aspects, one sentient and the other,
non-sentient. The Sankhyas and the followers of
Patanjali, the yogins, hold that it is the enjoyer only
and of the form of absolute knowledge. The follo-
wers of the Upanishads, the Vedantins, hold that it is
participating in doership etc. because of ignorance,
but in reality it is without predications and the pure
awareness that is supreme Bliss.
१२. एवं सामान्यतोऽहम्प्रत्ययसिद्धे चिदात्मनि वादिविप्रतिपत्तिभिः सन्दिग्धे
अहम्प्रत्ययालम्बन विशेषनिर्णयायाह भगवानाचार्य :-
12. These views are generally prevailing about the