2023-06-22 12:07:47 by ambuda-bot
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अनात्माध्यासेन
४७. आत्माध्यस्ततयैवानात्मानि सिद्धे तत्रात्माध्यासः,
चात्मनो दोषसादृश्यादिसम्भवात् तत्र च अनात्माध्यास इत्यात्माश्रयादि-
दोषप्रसङ्गाच्च । एतेन आत्मानात्माध्यासस्य अविद्यात्मकत्वात्र विकल्पावसर
इत्यपास्तम् ।
.
47. Again only after the non-self is established as
superimposed ¹5 on the self, can the Self be imposed
on it; the imposition of the Self on the non-self
would lead to the Self having similarity and the like
defects of the non-self. If the self is imposed on
the non-self, that would lead to the defect of self
support etc. Thus the view has been refuted that
there is no scope for the consideration of any alter-
native with reference to the superimposition of the
self and non-self which is based on ignorance or
nescience.
25
४८. स्वप्रकाशात्मानि अविद्याया अप्युनुपपत्तेः । तथा हि—सांप्यध्यस्ता
अनध्यस्ता वा ? तत्राद्ये कथं नात्माश्रयादिदोषप्रसङ्गः । अन्त्ये तस्यानुच्छेदात्
15 The idea of superimosition, adhyasa, is basic to the
understanding of advaita. That the ultimate truth is non-
differentiated Being-Awareness-Bliss absolute, is proved by the
proper understanding of Sruti, the only available guide to matters
not susceptible of sensory verification. This could exclude all
differentiation totally. But all of phenomenal experience is
based on differentiation only. This persistently perceived diffe-
rence has to be explained. The advaitin finds the only tenable
explanation is that it is an apperance without reality superim-
posed on the absolute Reality of the infinite. Vide Note 19 on p.
29.
Here this explanation is being assailed by the method of
admiting (for argument) that one part of the theory is correct
and trying to prove the other part absurd. Granting that the
Reality is absolute and undifferentiated, superimposition is, for
that very reason, untenable and therefore, not the explanation
of the experienced difference. That is the crux of the objection
in paras 45 to 48 pp 23 to 26.
GEREK
கோவிலூர்
A. No.6183
R65(வழி)
Caratag
நகைம்.
Laj
अनात्माध्यासेन
४७. आत्माध्यस्ततयैवानात्मानि सिद्धे तत्रात्माध्यासः,
चात्मनो दोषसादृश्यादिसम्भवात् तत्र च अनात्माध्यास इत्यात्माश्रयादि-
दोषप्रसङ्गाच्च । एतेन आत्मानात्माध्यासस्य अविद्यात्मकत्वात्र विकल्पावसर
इत्यपास्तम् ।
.
47. Again only after the non-self is established as
superimposed ¹5 on the self, can the Self be imposed
on it; the imposition of the Self on the non-self
would lead to the Self having similarity and the like
defects of the non-self. If the self is imposed on
the non-self, that would lead to the defect of self
support etc. Thus the view has been refuted that
there is no scope for the consideration of any alter-
native with reference to the superimposition of the
self and non-self which is based on ignorance or
nescience.
25
४८. स्वप्रकाशात्मानि अविद्याया अप्युनुपपत्तेः । तथा हि—सांप्यध्यस्ता
अनध्यस्ता वा ? तत्राद्ये कथं नात्माश्रयादिदोषप्रसङ्गः । अन्त्ये तस्यानुच्छेदात्
15 The idea of superimosition, adhyasa, is basic to the
understanding of advaita. That the ultimate truth is non-
differentiated Being-Awareness-Bliss absolute, is proved by the
proper understanding of Sruti, the only available guide to matters
not susceptible of sensory verification. This could exclude all
differentiation totally. But all of phenomenal experience is
based on differentiation only. This persistently perceived diffe-
rence has to be explained. The advaitin finds the only tenable
explanation is that it is an apperance without reality superim-
posed on the absolute Reality of the infinite. Vide Note 19 on p.
29.
Here this explanation is being assailed by the method of
admiting (for argument) that one part of the theory is correct
and trying to prove the other part absurd. Granting that the
Reality is absolute and undifferentiated, superimposition is, for
that very reason, untenable and therefore, not the explanation
of the experienced difference. That is the crux of the objection
in paras 45 to 48 pp 23 to 26.
GEREK
கோவிலூர்
A. No.6183
R65(வழி)
Caratag
நகைம்.
Laj