2023-06-22 12:07:45 by ambuda-bot
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सिद्धान्त बिन्दु
दृष्टेष्टारं पश्ये:,' अदृष्टो द्रष्टा नान्योऽतोऽस्ति द्रष्टा' इत्यादि वदता वेदान्त-
प्रमाणराजेन तस्यैव सर्वसाक्षित्वेन अभिषिक्तत्वात् ॥
33. Answer: "While he is shining, everything shines
after Him, by His light all this is illumined " ( S.U.
ii, 14); "You cannot see the seer of sight" (B.U.
ii, 4,2) ; "(It is) the Seer who is not seen ; other than
That there is no seer" (B.U. ii, 7,2). By such state-
ments the king of all methods of knowing, the
Upanishads have crowned Him as the witness of all.
३४. ननु महदेतदिन्द्रजालं प्रमाश्रयात् अकूटस्थान्विहाय कूटस्थमप्रमाश्रयमेव
प्रमाणराजः सर्वेसाक्षिणं करोतीति ।
33. Objection: This is magical indeed! That the
greatest of the means of knowing, should make the
one unchanging principle which is itself not the locus
of valid knowing the witness of all, abandoning the
other non-unchanging principles which are such
loci.
३५. बाढम्, इन्द्रजालमेवैतत् स्वप्नवदविद्याविलसितत्वात् ॥
35. Answer : Yes. It is certainly magical being like
a dream, the product of nescience.
३६. तथापि दृश्यस्य घटादिवत् जडत्वेन कथं प्रमाश्रयत्वमिति चेत् ।
36. Objection : Even so, how can they, which being
objects, should be non-sentient like a pot, be the
loci of valid knowing.
३७. न, दर्पणादिवत्स्वच्छत्वेन चित्प्रतिबिम्बग्राहकत्वात् चित्तादात्माध्या-
सात् ।
37. Answer : No. Because of clarity they are able to
catch or hold a reflection of consciousness or by
virtue of the superimposed identity with pure
consciousness.
३८. ननु नीरूपस्य निरवयवस्य कथं प्रतिबिम्ब इति चेत् -
38. Objection : But how can there be a reffection of
सिद्धान्त बिन्दु
दृष्टेष्टारं पश्ये:,' अदृष्टो द्रष्टा नान्योऽतोऽस्ति द्रष्टा' इत्यादि वदता वेदान्त-
प्रमाणराजेन तस्यैव सर्वसाक्षित्वेन अभिषिक्तत्वात् ॥
33. Answer: "While he is shining, everything shines
after Him, by His light all this is illumined " ( S.U.
ii, 14); "You cannot see the seer of sight" (B.U.
ii, 4,2) ; "(It is) the Seer who is not seen ; other than
That there is no seer" (B.U. ii, 7,2). By such state-
ments the king of all methods of knowing, the
Upanishads have crowned Him as the witness of all.
३४. ननु महदेतदिन्द्रजालं प्रमाश्रयात् अकूटस्थान्विहाय कूटस्थमप्रमाश्रयमेव
प्रमाणराजः सर्वेसाक्षिणं करोतीति ।
33. Objection: This is magical indeed! That the
greatest of the means of knowing, should make the
one unchanging principle which is itself not the locus
of valid knowing the witness of all, abandoning the
other non-unchanging principles which are such
loci.
३५. बाढम्, इन्द्रजालमेवैतत् स्वप्नवदविद्याविलसितत्वात् ॥
35. Answer : Yes. It is certainly magical being like
a dream, the product of nescience.
३६. तथापि दृश्यस्य घटादिवत् जडत्वेन कथं प्रमाश्रयत्वमिति चेत् ।
36. Objection : Even so, how can they, which being
objects, should be non-sentient like a pot, be the
loci of valid knowing.
३७. न, दर्पणादिवत्स्वच्छत्वेन चित्प्रतिबिम्बग्राहकत्वात् चित्तादात्माध्या-
सात् ।
37. Answer : No. Because of clarity they are able to
catch or hold a reflection of consciousness or by
virtue of the superimposed identity with pure
consciousness.
३८. ननु नीरूपस्य निरवयवस्य कथं प्रतिबिम्ब इति चेत् -
38. Objection : But how can there be a reffection of