2023-06-22 12:07:44 by ambuda-bot
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सिद्धान्तबिन्दु
sentient because what is other than self is without
selfhood.
16
Though the Self is one, the different joys and
sorrows felt by different individuals can be under-
stood reasonably by accepting the multiplicity of
minds wherein these feelings are based.
२३. 'स्वेनैव स्वाभावग्रहणे विरोधात ग्राह्यकाले ग्राहकासत्त्वात् ग्राह-
कसत्वे ग्राह्याभावात् कृतहान्यकृतागमप्रसङ्गाच ।
23. The Self cannot also be seen to have previous
non-existence or non-existence by destruction, be-
cause one's perception of one's own non-existence is
contradicted; for, at the time of perception the per-
ceiver would not be there and when the perceiver is
there, what is to be perceived viz. his nonexistence or
absence is not there. Also (if such non-existence is
admitted) it would lead to the loss of what is done
and the happening of what is not done.1⁰
Non-existence, 'abhāva' is one of the categories of the
'nyaya-vaişeshika' school. It is divided into four kinds: 1 'praga-
bhava, previous non-existence, the non-existence of an object
before it came into being. In the lump of clay that is to be
shaped into a pot 'prāgabhāva' of the pot is present before the
pot actually comes into being. 2 Pradhvmsābhāva, non-existence
due to destruction; the non-existence of an object which has been
destroyed; 3 'anyonyābhāva", mutual non-existence, the non-exis-
tence implied by one thing not being another as when we say
"A pot is not a cloth", 4) 'atyantābhāva', total non-existence
which is absolute denial. The argument here is to show that
the Self cannot be brought under any of the four kinds of non-
existence and is therefore, eternal and undeniable.
10 The principle involved is the natural and universally admi-
tted fact that every cause must have an effect, every effort must
produce a result and every effect necessarily presupposes a cause.
A violation of this principle is not acceptable to reason.
sentient because what is other than self is without
selfhood.
16
Though the Self is one, the different joys and
sorrows felt by different individuals can be under-
stood reasonably by accepting the multiplicity of
minds wherein these feelings are based.
२३. 'स्वेनैव स्वाभावग्रहणे विरोधात ग्राह्यकाले ग्राहकासत्त्वात् ग्राह-
कसत्वे ग्राह्याभावात् कृतहान्यकृतागमप्रसङ्गाच ।
23. The Self cannot also be seen to have previous
non-existence or non-existence by destruction, be-
cause one's perception of one's own non-existence is
contradicted; for, at the time of perception the per-
ceiver would not be there and when the perceiver is
there, what is to be perceived viz. his nonexistence or
absence is not there. Also (if such non-existence is
admitted) it would lead to the loss of what is done
and the happening of what is not done.1⁰
Non-existence, 'abhāva' is one of the categories of the
'nyaya-vaişeshika' school. It is divided into four kinds: 1 'praga-
bhava, previous non-existence, the non-existence of an object
before it came into being. In the lump of clay that is to be
shaped into a pot 'prāgabhāva' of the pot is present before the
pot actually comes into being. 2 Pradhvmsābhāva, non-existence
due to destruction; the non-existence of an object which has been
destroyed; 3 'anyonyābhāva", mutual non-existence, the non-exis-
tence implied by one thing not being another as when we say
"A pot is not a cloth", 4) 'atyantābhāva', total non-existence
which is absolute denial. The argument here is to show that
the Self cannot be brought under any of the four kinds of non-
existence and is therefore, eternal and undeniable.
10 The principle involved is the natural and universally admi-
tted fact that every cause must have an effect, every effort must
produce a result and every effect necessarily presupposes a cause.
A violation of this principle is not acceptable to reason.