2023-06-22 12:07:48 by ambuda-bot
This page has not been fully proofread.
29
faarafate
५४. कतृत्वादेर्वास्तवत्वे अनिर्मोक्षप्रसङ्गात् । स्वप्रकाशानभ्युपगमे
जगदान्ध्यप्रसङ्गात् । परमप्रेमास्पदत्वेन च तस्यानन्दरूपत्वात् । निर्धर्मकनि-
त्यस्वप्रकाशसुखात्मक एवात्मेत्यद्याः ।
54. If doership etc., should be real, liberation would
become impossible. If self-luminosity is not admitted
for the Self the real world would become dark,
impossible to apprehend. The Self, being the
ultimate goal of supreme Love, is Bliss. Thus the
Self is, without predicates, self-luminous bliss; and
reasons of the same kind.
५५. तस्मात् परिशेषात् भ्रान्तिरियमिति स्थिते तत्कारणमपि योग्यं
किञ्चित्कलल्पनीयम् । कल्प्यामानं च तत् अद्वितीयात्मानि अध्यस्तत यैव
धर्मिग्राहकमानेन सिध्यतीति । न जानामीतिसाक्षिप्रतीति सिद्धमनिर्वाच्यम-
ज्ञानमेम तत् ।
55. Therefore by elimination,18 this (the phenomenal
world of objects) must be an illusion. This having
been established, a proper reason for this has to be
constructed.19 It can be constructed in the non-dual
18 Any idea, pratiti, that occurs must necessarily be (a) a
memory (b) a valid knowing or (c) an illusion. It has been shown
that the basis of all the business which we call life cannot be
classed as memory or as valid knowing. Therefore it can be only
illusion. When all but one of several possibilities are eliminated
the remaining one must be accepted as the only possible
solution. That is the reasoning "by elimination", päriseshya
nyaya'.
19 It is important to remember this point. That the whole
mass of thought regarding superimposition and its cause is
'kalpana', à construction i e. it is a hypothesis constructed to
account for the perceived difference and multiplicity. And the
construction is to be done in such a way as to satisfy all possible
objections and to make it plausible from every point of view.
This is also the reason for the difference of view among the post-
şankara advaitins on the details of the construction. But the
* 4
faarafate
५४. कतृत्वादेर्वास्तवत्वे अनिर्मोक्षप्रसङ्गात् । स्वप्रकाशानभ्युपगमे
जगदान्ध्यप्रसङ्गात् । परमप्रेमास्पदत्वेन च तस्यानन्दरूपत्वात् । निर्धर्मकनि-
त्यस्वप्रकाशसुखात्मक एवात्मेत्यद्याः ।
54. If doership etc., should be real, liberation would
become impossible. If self-luminosity is not admitted
for the Self the real world would become dark,
impossible to apprehend. The Self, being the
ultimate goal of supreme Love, is Bliss. Thus the
Self is, without predicates, self-luminous bliss; and
reasons of the same kind.
५५. तस्मात् परिशेषात् भ्रान्तिरियमिति स्थिते तत्कारणमपि योग्यं
किञ्चित्कलल्पनीयम् । कल्प्यामानं च तत् अद्वितीयात्मानि अध्यस्तत यैव
धर्मिग्राहकमानेन सिध्यतीति । न जानामीतिसाक्षिप्रतीति सिद्धमनिर्वाच्यम-
ज्ञानमेम तत् ।
55. Therefore by elimination,18 this (the phenomenal
world of objects) must be an illusion. This having
been established, a proper reason for this has to be
constructed.19 It can be constructed in the non-dual
18 Any idea, pratiti, that occurs must necessarily be (a) a
memory (b) a valid knowing or (c) an illusion. It has been shown
that the basis of all the business which we call life cannot be
classed as memory or as valid knowing. Therefore it can be only
illusion. When all but one of several possibilities are eliminated
the remaining one must be accepted as the only possible
solution. That is the reasoning "by elimination", päriseshya
nyaya'.
19 It is important to remember this point. That the whole
mass of thought regarding superimposition and its cause is
'kalpana', à construction i e. it is a hypothesis constructed to
account for the perceived difference and multiplicity. And the
construction is to be done in such a way as to satisfy all possible
objections and to make it plausible from every point of view.
This is also the reason for the difference of view among the post-
şankara advaitins on the details of the construction. But the
* 4