2023-06-22 12:07:45 by ambuda-bot
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सिद्धान्तबिन्दु
19
doubt is answered by the expression, "Proved in
deep sleep alone."
२९. अयमर्थः – आत्मनः सुषुप्तिसाक्षित्वात्र तत्र तदाभावः । अन्यथा मूढोड
हमासमिति परमार्शानुपपत्तेः मातृमानमितिमेयानां व्यभिचारित्वेऽपि
तद्भावाभावसाक्षिणः कालत्रयेऽप्यव्यभिचारात् ॥
29. "The meaning of this : Since the Self is the witness
of deep sleep it is not absent in that condition. Other-
wise the remembrance, 'I was ignorant' would not
be understandable. Though the knower, the means
of knowing, the mode of knowing and the object
known may vary, the witness of their existence and
non-existence is ever unvarying.
३०. ननु प्रमाश्रयः प्रमाता, स एव कर्ता भोक्ता प्रदीपवतं स्वपरसाधारणसर्व-
भासकश्चेति न घटादिवत् साक्षिसापेक्ष इति चेत् -
30. Objection: The cogniser is the locus of knowing.
He is also the doer and the enjoyer. And like a
great light he illumines everything, himself as well
as the others and is not in need of another witness
to know him, like a pot.
३१. न, विकारित्वेन स्वविकारसाक्षित्वानुपपत्तेः, दृश्यस्य द्रष्टृत्वानुपपत्तेः
प्रमातुश्च परिणामित्वेन दृश्यत्वात्, एकस्य कूटस्थस्यैव सर्वसाक्षित्वात् ॥
31. Answer : No. Because he is changing and it is not
reasonable to admit that one can be a witness of his
:
own change. The seen (the object) can not be accepted
as the seer (the subject). The. cogniser, being subject
to change is an object and only one unchanging
principle can be the witness of all.
३२. ननु एकः कूटस्थो निर्धर्मक: साक्षी नाद्रियते, अप्रामाणिकत्वादिति चेत् ।
32. Objection: It is not possible to accept one
unchanging witness of which no predications are
possible because there is no evidence for it.
३३. न, 'तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभति,' 'न
19
doubt is answered by the expression, "Proved in
deep sleep alone."
२९. अयमर्थः – आत्मनः सुषुप्तिसाक्षित्वात्र तत्र तदाभावः । अन्यथा मूढोड
हमासमिति परमार्शानुपपत्तेः मातृमानमितिमेयानां व्यभिचारित्वेऽपि
तद्भावाभावसाक्षिणः कालत्रयेऽप्यव्यभिचारात् ॥
29. "The meaning of this : Since the Self is the witness
of deep sleep it is not absent in that condition. Other-
wise the remembrance, 'I was ignorant' would not
be understandable. Though the knower, the means
of knowing, the mode of knowing and the object
known may vary, the witness of their existence and
non-existence is ever unvarying.
३०. ननु प्रमाश्रयः प्रमाता, स एव कर्ता भोक्ता प्रदीपवतं स्वपरसाधारणसर्व-
भासकश्चेति न घटादिवत् साक्षिसापेक्ष इति चेत् -
30. Objection: The cogniser is the locus of knowing.
He is also the doer and the enjoyer. And like a
great light he illumines everything, himself as well
as the others and is not in need of another witness
to know him, like a pot.
३१. न, विकारित्वेन स्वविकारसाक्षित्वानुपपत्तेः, दृश्यस्य द्रष्टृत्वानुपपत्तेः
प्रमातुश्च परिणामित्वेन दृश्यत्वात्, एकस्य कूटस्थस्यैव सर्वसाक्षित्वात् ॥
31. Answer : No. Because he is changing and it is not
reasonable to admit that one can be a witness of his
:
own change. The seen (the object) can not be accepted
as the seer (the subject). The. cogniser, being subject
to change is an object and only one unchanging
principle can be the witness of all.
३२. ननु एकः कूटस्थो निर्धर्मक: साक्षी नाद्रियते, अप्रामाणिकत्वादिति चेत् ।
32. Objection: It is not possible to accept one
unchanging witness of which no predications are
possible because there is no evidence for it.
३३. न, 'तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभति,' 'न