2023-06-22 12:07:49 by ambuda-bot
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सिद्धान्तबिन्दु
superimposed. The perception is like the perception
of a group of objects like "these are colour and
silver ". So (the acceptance of) mutual superimposi-
tion is unavoidable.
34
६२. सर्वबाधावधिभूतचैतन्यपरिशेषेण च न शून्यवादापत्तिः, सत्यानृत-
सम्भेदावभासत्वादध्यासस्य । तस्मात्पूर्वपूर्वाध्यासमूल एवायमुत्तरोत्तरोऽह-
ढराध्यासः बीजाङ्कुरवदनादिः । अविद्याध्यासश्च एक एवानादिः ॥
62. Because pure consciousness remains as the limit
of all negation or sublation, there is no possibility
of ending up in the 'void theory'. Superimposition
is just the appearance of mixing up truth and
untruth. Therefore each subsequent superimposition
of the ego is based on an earlier superimposition and
(the whole series) is without a beginning like the
seed-sprout series. The superimposition of ignora-
nce, however, is only one and also without beginning.
६३. ननु अध्यासस्य अनादित्वे 'स्मृतिरूपः परत्र पूर्वदृष्टावभासोऽध्यासः ' इति
वदता भाष्यकारेण स्मृतिरूपत्वेन संस्कारजन्यत्वमुक्तं विरुध्येतेति चेत् ।
63. Objection:- But the author of the Bhasya, Sri
Şankara, has stated that superimposition is the appea-
rance elsewhere of something seen earlier and it is
like memory. Does it ( the acceptance of suprimposi-
tion as beginningless) not contradict his view which
requires its origination, as a memory, in the
impression of an experience ?
६४. न । कार्याध्यासाभिप्रायत्वात्तस्य । परत्र पराभास इति एतावन्मात्रस्यैव
उभयानुगतस्य लक्षणत्वात् । यद्वा – 'सत्यानृते मिथुनीकृत्य' इति भाष्य-
बचनात् सत्यमिथ्यावस्तुसम्भेदावभासोऽध्यास इत्येव सिद्धान्तलक्षणम् । तेन
कारणाध्यासेऽपि न लक्षणाव्याप्तिः । कार्याध्यासस्य च प्रवाहरूपेण बीजाहुर-
वदनादित्वाभिधनान कोऽपि दोषः ।
64. Answer : - It does not. Because he had in view
only the resultant or produced superimposition while
superimposed. The perception is like the perception
of a group of objects like "these are colour and
silver ". So (the acceptance of) mutual superimposi-
tion is unavoidable.
34
६२. सर्वबाधावधिभूतचैतन्यपरिशेषेण च न शून्यवादापत्तिः, सत्यानृत-
सम्भेदावभासत्वादध्यासस्य । तस्मात्पूर्वपूर्वाध्यासमूल एवायमुत्तरोत्तरोऽह-
ढराध्यासः बीजाङ्कुरवदनादिः । अविद्याध्यासश्च एक एवानादिः ॥
62. Because pure consciousness remains as the limit
of all negation or sublation, there is no possibility
of ending up in the 'void theory'. Superimposition
is just the appearance of mixing up truth and
untruth. Therefore each subsequent superimposition
of the ego is based on an earlier superimposition and
(the whole series) is without a beginning like the
seed-sprout series. The superimposition of ignora-
nce, however, is only one and also without beginning.
६३. ननु अध्यासस्य अनादित्वे 'स्मृतिरूपः परत्र पूर्वदृष्टावभासोऽध्यासः ' इति
वदता भाष्यकारेण स्मृतिरूपत्वेन संस्कारजन्यत्वमुक्तं विरुध्येतेति चेत् ।
63. Objection:- But the author of the Bhasya, Sri
Şankara, has stated that superimposition is the appea-
rance elsewhere of something seen earlier and it is
like memory. Does it ( the acceptance of suprimposi-
tion as beginningless) not contradict his view which
requires its origination, as a memory, in the
impression of an experience ?
६४. न । कार्याध्यासाभिप्रायत्वात्तस्य । परत्र पराभास इति एतावन्मात्रस्यैव
उभयानुगतस्य लक्षणत्वात् । यद्वा – 'सत्यानृते मिथुनीकृत्य' इति भाष्य-
बचनात् सत्यमिथ्यावस्तुसम्भेदावभासोऽध्यास इत्येव सिद्धान्तलक्षणम् । तेन
कारणाध्यासेऽपि न लक्षणाव्याप्तिः । कार्याध्यासस्य च प्रवाहरूपेण बीजाहुर-
वदनादित्वाभिधनान कोऽपि दोषः ।
64. Answer : - It does not. Because he had in view
only the resultant or produced superimposition while