2023-06-22 12:07:45 by ambuda-bot
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18
fuerafare
shell cannot be apprehended except through its
identity with the substratum. So the denial of the
identity is not reasonable.
२६. तेन आत्मा नाभावप्रतियोगी, अभावप्रतियोगिनश्च देहेन्द्रियादयः,
तेन ते नात्मानः ।
26. Thus the Self is not the counter-correlate of any
form of non-being. The body, the faculties and
the like are the counter correlates. Therefore they
are not Self.
२७. किन्तु स्वप्रकाशबोधरूपे आत्मनि अद्वैतेऽपि अनाद्यनिर्वचनीयाविद्या.
कल्पिता अनिर्वचनीया एवेति सिद्धान्तरहस्यम् ॥
27. But they are creations of the beginningless,
indefinable, ignorance within the Self which is self-
luminous awareness, though it is without a second;
and therefore they are also indefinable. This is the
secret of the doctrine, the final view.
२८. ननु बोधरूप आत्मोति तवाभ्युपगमात सुषुप्तौ च बोधाभावात् 'गाढं
मूढोऽहमासं न किञ्चिदवेदिषम्' इति सुप्तोत्थितस्य परामर्शात् कथमव्यभि-
चारिता तस्येत्यांशङ्खयाह-सुषुप्त्येकसिद्ध इति ।
28. Now a doubt arises: You admit that the Self is
of the form of awareness. In the state of deep sleep
there is no awareness because the memory of one
who has woken up is of this form, "I was in dense
or total ignorance, I did not know anything". So how
can the inconstancy of the self be avoided? This
.
five entities, which require four distinctions to understand their
difference. And so on ad infinitum. This infinite regress is no
solution either.
So we see that the idea of distinction does not bear the
scrutiny of reason and is therefore untenable. As something
which appears to be there but does not stand to reason it is
called mithya, illusory or false.
fuerafare
shell cannot be apprehended except through its
identity with the substratum. So the denial of the
identity is not reasonable.
२६. तेन आत्मा नाभावप्रतियोगी, अभावप्रतियोगिनश्च देहेन्द्रियादयः,
तेन ते नात्मानः ।
26. Thus the Self is not the counter-correlate of any
form of non-being. The body, the faculties and
the like are the counter correlates. Therefore they
are not Self.
२७. किन्तु स्वप्रकाशबोधरूपे आत्मनि अद्वैतेऽपि अनाद्यनिर्वचनीयाविद्या.
कल्पिता अनिर्वचनीया एवेति सिद्धान्तरहस्यम् ॥
27. But they are creations of the beginningless,
indefinable, ignorance within the Self which is self-
luminous awareness, though it is without a second;
and therefore they are also indefinable. This is the
secret of the doctrine, the final view.
२८. ननु बोधरूप आत्मोति तवाभ्युपगमात सुषुप्तौ च बोधाभावात् 'गाढं
मूढोऽहमासं न किञ्चिदवेदिषम्' इति सुप्तोत्थितस्य परामर्शात् कथमव्यभि-
चारिता तस्येत्यांशङ्खयाह-सुषुप्त्येकसिद्ध इति ।
28. Now a doubt arises: You admit that the Self is
of the form of awareness. In the state of deep sleep
there is no awareness because the memory of one
who has woken up is of this form, "I was in dense
or total ignorance, I did not know anything". So how
can the inconstancy of the self be avoided? This
.
five entities, which require four distinctions to understand their
difference. And so on ad infinitum. This infinite regress is no
solution either.
So we see that the idea of distinction does not bear the
scrutiny of reason and is therefore untenable. As something
which appears to be there but does not stand to reason it is
called mithya, illusory or false.