2023-06-22 12:07:43 by ambuda-bot
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14
सिद्धान्तबिन्दु
enduring and non-existent and therefore, it cannot
be a material cause of the body. Yet, in the final
view (of the Vedantin) space is existent and a com-
ponent in the material cause of the body, it can
possibly be taken as the basis of selfhood. Therefore
that is also refuted.
१७. अथवा - न वायुरित्यन्तमेव देहात्मवादस्य निराकरणम् ।
शून्यवादस्य, खशब्दस्य शून्यवाचकत्वात् ॥
17. Alternatively the statement ending with,'not wind'
can be taken as refuting the view of the Self as the
body and 'not space' as refuting the view of the Self
as a void or non-entity, because the word 'Kham',
has the meaning of void also.
१८. नेन्द्रियमिति प्रत्येकमिन्द्रियाणामात्मत्वनिरासः । न तेषां समूह इति
मिलितानां भूतानां देहावयवाकारेण परिणतानामिन्द्रियाणां च मिलितानां ।
पूर्वं सङ्घातमनभ्युपगम्य प्रत्येकं भूतानि निराकृतानि । अधुना सङ्घातमभ्युप-
गम्यापि निराकृतानीति भेदः ॥
18. 'Not a faculty', thus the self-hood of any of the
faculties severally is denied. Not the aggregate of
(any or all of) those'. This expression refutes the
aggregate of the elements, transformed as the body
and all the faculties collectively also. Earlier, without
admitting aggregation, the elements were refuted
individually; now even admitting the aggregation,
they are refuted collectively; this is the distinction.
१९. भूतनिराकरणेन भौतिकयोः प्राणमनमौर्निरासः । मनोनिराकरणेन
न खमिति
8 In this view, momentarines, existing for just one instant
which is sufficient to produce an effect or a product, is a
characteristic of reality which is equated with such momentary
existence. Therefore the non-existent is non-momentary, endu-
ring.
सिद्धान्तबिन्दु
enduring and non-existent and therefore, it cannot
be a material cause of the body. Yet, in the final
view (of the Vedantin) space is existent and a com-
ponent in the material cause of the body, it can
possibly be taken as the basis of selfhood. Therefore
that is also refuted.
१७. अथवा - न वायुरित्यन्तमेव देहात्मवादस्य निराकरणम् ।
शून्यवादस्य, खशब्दस्य शून्यवाचकत्वात् ॥
17. Alternatively the statement ending with,'not wind'
can be taken as refuting the view of the Self as the
body and 'not space' as refuting the view of the Self
as a void or non-entity, because the word 'Kham',
has the meaning of void also.
१८. नेन्द्रियमिति प्रत्येकमिन्द्रियाणामात्मत्वनिरासः । न तेषां समूह इति
मिलितानां भूतानां देहावयवाकारेण परिणतानामिन्द्रियाणां च मिलितानां ।
पूर्वं सङ्घातमनभ्युपगम्य प्रत्येकं भूतानि निराकृतानि । अधुना सङ्घातमभ्युप-
गम्यापि निराकृतानीति भेदः ॥
18. 'Not a faculty', thus the self-hood of any of the
faculties severally is denied. Not the aggregate of
(any or all of) those'. This expression refutes the
aggregate of the elements, transformed as the body
and all the faculties collectively also. Earlier, without
admitting aggregation, the elements were refuted
individually; now even admitting the aggregation,
they are refuted collectively; this is the distinction.
१९. भूतनिराकरणेन भौतिकयोः प्राणमनमौर्निरासः । मनोनिराकरणेन
न खमिति
8 In this view, momentarines, existing for just one instant
which is sufficient to produce an effect or a product, is a
characteristic of reality which is equated with such momentary
existence. Therefore the non-existent is non-momentary, endu-
ring.