2023-06-22 12:07:48 by ambuda-bot
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सिद्धान्तबिन्दु
through memory; because of its immediacy. Mistaken
knowing and doubt which are past or not yet appre-
hended can never be experienced as immediate.
५८. आवरणात्मकत्वात् भ्रमोपादानत्वाच्च । आत्मनो निर्विकारत्वात् ।
अन्तःकरणादेश्च तजन्यत्वात् । 'देवात्मशकिं स्वगुणौर्निगूढां ' इति गुणवत्त्व-
श्रुतेश्च । 'मायां तु प्रकृतिं विन्द्यान्मायिनं तु महेश्वरम्' 'इन्द्रो मायाभिः
पुरुरूप ईयते' ' अनृतेन हि प्रत्यूढाः' 'नीहारेण प्रावृता' 'भूयश्चान्ते विश्व-
मायानिवृत्तिः' इत्यादिश्रुतिभ्यश्च मायाविद्यानिर्वाच्यमनृतं तत्त्वज्ञाननिवर्त्यं च
अज्ञानमेव स्वपराध्यासे कारणम् । न चात्माश्रयादिदोषप्रसङ्गः । अनादित्वेन
तभिंरासात्। अनादित्वेनोत्पत्त्यभावात् स्वप्रकाशात्मन एव तज्ज्ञप्तिरूपत्वात् ।
तेनाज्ञानाध्यासविशिष्टचैतन्ये अहवाराध्यासः । तद्विशिष्टे कामसङ्घल्पादीनां
अहङ्वारधर्माणां च काणत्वबधिरत्वक्लीबत्वादीनामध्यासः । इन्द्रियाणां तु
परोक्षत्वानापरोक्षधर्म्यध्यास इति सिद्धान्तः ।
58. It is also the cause of mistake, being of the
nature of a covering or veil. The Self is unchanging
and therefore cannot be the cause of a mistake- The
mind etc., are products of ignorance. The scripture
tells us that it is composed of the three gunas. "The
power of the Divine Self composed of the three quali-
ties"; (s.U.i,3). "Know prakriti to be maya ( illusion)
and the supreme Lord as the possessor of moya"
(S.U. iv, 10). "The Lord is seen in many forms because of
His illusory powers" (B.U. ii, 5, 19). " (They do not
know the truth about themselves), being covered by
falsehood" (Ch. U. viii, 3, 2);" (You do not know the Self
which created all these creatures,) being surrounded
by mist" T.S. iv, 6, 2, 2) ; "Again, at the end, there is
total removal of all illusion" ( S.U. i, 10) Because of
such scriptural statements also, this ignorance is
illusory, indefinable, untrue and removable or destruc-
It is also the cause
tible by knowledge of the truth.
of its own and all other superimposition. There is no
31
Septe
DAS
through memory; because of its immediacy. Mistaken
knowing and doubt which are past or not yet appre-
hended can never be experienced as immediate.
५८. आवरणात्मकत्वात् भ्रमोपादानत्वाच्च । आत्मनो निर्विकारत्वात् ।
अन्तःकरणादेश्च तजन्यत्वात् । 'देवात्मशकिं स्वगुणौर्निगूढां ' इति गुणवत्त्व-
श्रुतेश्च । 'मायां तु प्रकृतिं विन्द्यान्मायिनं तु महेश्वरम्' 'इन्द्रो मायाभिः
पुरुरूप ईयते' ' अनृतेन हि प्रत्यूढाः' 'नीहारेण प्रावृता' 'भूयश्चान्ते विश्व-
मायानिवृत्तिः' इत्यादिश्रुतिभ्यश्च मायाविद्यानिर्वाच्यमनृतं तत्त्वज्ञाननिवर्त्यं च
अज्ञानमेव स्वपराध्यासे कारणम् । न चात्माश्रयादिदोषप्रसङ्गः । अनादित्वेन
तभिंरासात्। अनादित्वेनोत्पत्त्यभावात् स्वप्रकाशात्मन एव तज्ज्ञप्तिरूपत्वात् ।
तेनाज्ञानाध्यासविशिष्टचैतन्ये अहवाराध्यासः । तद्विशिष्टे कामसङ्घल्पादीनां
अहङ्वारधर्माणां च काणत्वबधिरत्वक्लीबत्वादीनामध्यासः । इन्द्रियाणां तु
परोक्षत्वानापरोक्षधर्म्यध्यास इति सिद्धान्तः ।
58. It is also the cause of mistake, being of the
nature of a covering or veil. The Self is unchanging
and therefore cannot be the cause of a mistake- The
mind etc., are products of ignorance. The scripture
tells us that it is composed of the three gunas. "The
power of the Divine Self composed of the three quali-
ties"; (s.U.i,3). "Know prakriti to be maya ( illusion)
and the supreme Lord as the possessor of moya"
(S.U. iv, 10). "The Lord is seen in many forms because of
His illusory powers" (B.U. ii, 5, 19). " (They do not
know the truth about themselves), being covered by
falsehood" (Ch. U. viii, 3, 2);" (You do not know the Self
which created all these creatures,) being surrounded
by mist" T.S. iv, 6, 2, 2) ; "Again, at the end, there is
total removal of all illusion" ( S.U. i, 10) Because of
such scriptural statements also, this ignorance is
illusory, indefinable, untrue and removable or destruc-
It is also the cause
tible by knowledge of the truth.
of its own and all other superimposition. There is no
31
Septe
DAS