2023-06-22 12:07:45 by ambuda-bot
This page has not been fully proofread.
सिद्धान्तबिन्दु
२४. न तस्य ध्वंसप्रागभावो, सङ्क्रपस्यात्मनः सर्वत्रानुगमाच्च नात्यन्ताभाव-
सम्भवः ।
24. Thus it (the Self) cannot have previous non-
existence or non-existance after destruction. The
Self is of the form of Reality or Being and found
everywhere. Therefore its total non-existence is not
conceivable.
17
२५. द्वैतस्य मिथ्यात्वेन अधिष्ठानसत्तादात्म्यापत्रतयैव सिद्धत्वात् शुक्तिर.
जतादिवत् अध्यस्तस्य तत्तादात्म्याभावानुपपत्तिः ।
25. Duality is illusory because it can be apprehen-
ded only as identical with absolute Being which is its
basis;¹¹ anything superimposed like silver seen in
11. What is difference or distinction? We see A and B and we
think that A is different from B. What is it that constitutes the
difference? A is not B. i.e., A is denied in the locus B. This
denial can mean only the affirmation of the bare locus. Which
means that the difference between A and B, which is also the
denial of A in B, let us say dA, is B itself. Now since A is
different from B, B is different from A; and this difference of B
from A, dB, is A only. Therefore we have dA is B and dB is A.
Again the difference of A from B is the same as the difference of
B from A. So dA is dB. So we have three propositions :
dA is B
dB is A and
dA is dB.
Therefore A is B.
Trying to discover the nature of distinction between A and
B, we have arrived at the identity of A and B or if we persist
in the mutual denial, at the void. Neither of these makes
difference understandable in reason.
It may be held that distinction is itself an entity, vişesha
of the vaişeshikas, which makes A different from B. This gives
us three entities, the perceived entities A and B and the presumed
distinction V. Now V is neither A nor B. What makes it
different? We have to presume two more entities V, which is
neither A nor Vand V₂ which is neither V nor B. This gives us
2
1
२४. न तस्य ध्वंसप्रागभावो, सङ्क्रपस्यात्मनः सर्वत्रानुगमाच्च नात्यन्ताभाव-
सम्भवः ।
24. Thus it (the Self) cannot have previous non-
existence or non-existance after destruction. The
Self is of the form of Reality or Being and found
everywhere. Therefore its total non-existence is not
conceivable.
17
२५. द्वैतस्य मिथ्यात्वेन अधिष्ठानसत्तादात्म्यापत्रतयैव सिद्धत्वात् शुक्तिर.
जतादिवत् अध्यस्तस्य तत्तादात्म्याभावानुपपत्तिः ।
25. Duality is illusory because it can be apprehen-
ded only as identical with absolute Being which is its
basis;¹¹ anything superimposed like silver seen in
11. What is difference or distinction? We see A and B and we
think that A is different from B. What is it that constitutes the
difference? A is not B. i.e., A is denied in the locus B. This
denial can mean only the affirmation of the bare locus. Which
means that the difference between A and B, which is also the
denial of A in B, let us say dA, is B itself. Now since A is
different from B, B is different from A; and this difference of B
from A, dB, is A only. Therefore we have dA is B and dB is A.
Again the difference of A from B is the same as the difference of
B from A. So dA is dB. So we have three propositions :
dA is B
dB is A and
dA is dB.
Therefore A is B.
Trying to discover the nature of distinction between A and
B, we have arrived at the identity of A and B or if we persist
in the mutual denial, at the void. Neither of these makes
difference understandable in reason.
It may be held that distinction is itself an entity, vişesha
of the vaişeshikas, which makes A different from B. This gives
us three entities, the perceived entities A and B and the presumed
distinction V. Now V is neither A nor B. What makes it
different? We have to presume two more entities V, which is
neither A nor Vand V₂ which is neither V nor B. This gives us
2
1