2023-06-22 12:07:46 by ambuda-bot
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24
fear-afa-3
च मिथ्यात्वं सूचयन्ति । 'एकमेवाद्वितीयम्' ' अतोऽन्यदात' 'नेह नानास्ति
किंचन' 'अथात आदेशो नेति नेति' इत्याद्याः श्रुतयः साक्षदेव मिथ्यात्वं
प्रतिपादयन्ति । दृश्यत्वेन शुक्तिरजतादिवत् मिथ्यात्वानुमानाच ।
46. It cannot be the first. Because the Self cannot
be accepted as having general and special aspects, is
always shining and has no similarity etc., it cannot be
the locus or substratum of superimposition.
Nor
is the second alternative tenable. Because the non-self
is accepted as illusory, admitting it as the basis of
superimposition would lead to the "void-theory".
Holding it, the non-self, to be real would lead to its
being irremovable and therefore emancipation would
be impossible. What is real can never be removed
and scriptural statements like the following teach that
it can be got rid of: "The knot of the heart is
broken, all doubts are cut away and all actions are
reduced to nothing when That is seen as the great and
the small" (M.U. ii, 1,8); "knowing That only one
goes beyond death"; "There is no other way to
liberation" (Su. U. vii, 8, 1,13); The knower of the Self
crosses sorrow"? (Ch. U.vii 8, 1,13). These passages
demonstrating that phenomenal existence can be got
rid of by knowledge suggest that it (phenomenal
existence) is illusory. Sruti statements like "One only
without a second" (Ch. U.vi 1,2); "All other than
this is mortal" (B.U. iv, 4,2) "Here there is no multi-
plicity or manifoldness at all (B.U. iv, 41,9)". "Now,
therefore, the instruction is "Not this, not this
(B.U. ii, 3, 6), directly expound the illusoriness of the
non-self. It can also be inferred through the cause,
being visible", like shell-silver.
,,
(6
fear-afa-3
च मिथ्यात्वं सूचयन्ति । 'एकमेवाद्वितीयम्' ' अतोऽन्यदात' 'नेह नानास्ति
किंचन' 'अथात आदेशो नेति नेति' इत्याद्याः श्रुतयः साक्षदेव मिथ्यात्वं
प्रतिपादयन्ति । दृश्यत्वेन शुक्तिरजतादिवत् मिथ्यात्वानुमानाच ।
46. It cannot be the first. Because the Self cannot
be accepted as having general and special aspects, is
always shining and has no similarity etc., it cannot be
the locus or substratum of superimposition.
Nor
is the second alternative tenable. Because the non-self
is accepted as illusory, admitting it as the basis of
superimposition would lead to the "void-theory".
Holding it, the non-self, to be real would lead to its
being irremovable and therefore emancipation would
be impossible. What is real can never be removed
and scriptural statements like the following teach that
it can be got rid of: "The knot of the heart is
broken, all doubts are cut away and all actions are
reduced to nothing when That is seen as the great and
the small" (M.U. ii, 1,8); "knowing That only one
goes beyond death"; "There is no other way to
liberation" (Su. U. vii, 8, 1,13); The knower of the Self
crosses sorrow"? (Ch. U.vii 8, 1,13). These passages
demonstrating that phenomenal existence can be got
rid of by knowledge suggest that it (phenomenal
existence) is illusory. Sruti statements like "One only
without a second" (Ch. U.vi 1,2); "All other than
this is mortal" (B.U. iv, 4,2) "Here there is no multi-
plicity or manifoldness at all (B.U. iv, 41,9)". "Now,
therefore, the instruction is "Not this, not this
(B.U. ii, 3, 6), directly expound the illusoriness of the
non-self. It can also be inferred through the cause,
being visible", like shell-silver.
,,
(6