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39
सिद्धान्तबिन्दु
चातिसादृश्यात्, ईश्वरस्य च समपञ्चजीवाविद्याधिष्ठानत्वेन कारणतोपचारात्
इति । अयमेव चावच्छेदवादः ।
72. Vācaspati Mişra holds that consciousness as the
object of ignorance is God; as the locus of ignorance
it is the individual soul. In this view, the multipli-
city of ignorance accounts for the multiplicity of the
individual souls because the individual soul with its
own ignorance as the adjunct is the substantial cause
of the world. Recognition is through very great simila-
rity. God, the Lord, is only the locus or basis of all
worlds, the individual souls and ignorance and attri-
bution to Him of being the cause of the word is
by courtesy only. This is the 'determination or
delimitation view the 'avaccheda-vāda'.
७३. अज्ञानोपहितं बिम्बचैतन्यं ईश्वरः, अज्ञानप्रतिबिम्बतं चैतन्यं जीव इति
वा, अज्ञानानुपहितं शुद्धचैतन्यं ईश्वरः अज्ञानोपहितं जीव इति वा मुख्यो
वेदान्तसिद्धान्त एकजीववादाख्यः । इयमेव दृष्टिसृष्टिवादमाचक्षते । अस्मिंश्च
पक्षे जीवस्स्वाज्ञानवंशात् जगदुपादानं निमित्तं च, सर्व प्रातीतिकं. देहभेदाच्च
जीवभेदभ्रान्तिः' एकस्यैव च स्वकल्पितगुरुशास्त्रापबृंहितश्रवणमननादिदार्ढ्या-
दात्मसाक्षात्कारे सति मोक्षः । शुकादीनां च मोक्षश्रवणं तु अर्थवादः ।
महावाक्ये च तत्पदमनन्तसत्यादिपदवदज्ञानानुपहितचैतन्यस्य लक्षणयोप-
स्थापकम् । इत्याद्य अवान्तरभेदाः स्वयमूहनीयाः ॥
73. Objection:- Protype consciousness with ignorance
for an adjunct is God ; Consciousness reflected in igno-
rance is the soul; or pure Consciousness without the
adjunct of ignorance is God and with the adjunct of
ignorance, is soul. This is the principal teaching
of the Vedanta. It is calied the 'one soul view'. This
is also called 'the view or theory of creation by
seeing'. In this view, the soul itself controlled by its
own ignorance is both the substantial and intelligent
cause of the world. All that is seen is only ideal
सिद्धान्तबिन्दु
चातिसादृश्यात्, ईश्वरस्य च समपञ्चजीवाविद्याधिष्ठानत्वेन कारणतोपचारात्
इति । अयमेव चावच्छेदवादः ।
72. Vācaspati Mişra holds that consciousness as the
object of ignorance is God; as the locus of ignorance
it is the individual soul. In this view, the multipli-
city of ignorance accounts for the multiplicity of the
individual souls because the individual soul with its
own ignorance as the adjunct is the substantial cause
of the world. Recognition is through very great simila-
rity. God, the Lord, is only the locus or basis of all
worlds, the individual souls and ignorance and attri-
bution to Him of being the cause of the word is
by courtesy only. This is the 'determination or
delimitation view the 'avaccheda-vāda'.
७३. अज्ञानोपहितं बिम्बचैतन्यं ईश्वरः, अज्ञानप्रतिबिम्बतं चैतन्यं जीव इति
वा, अज्ञानानुपहितं शुद्धचैतन्यं ईश्वरः अज्ञानोपहितं जीव इति वा मुख्यो
वेदान्तसिद्धान्त एकजीववादाख्यः । इयमेव दृष्टिसृष्टिवादमाचक्षते । अस्मिंश्च
पक्षे जीवस्स्वाज्ञानवंशात् जगदुपादानं निमित्तं च, सर्व प्रातीतिकं. देहभेदाच्च
जीवभेदभ्रान्तिः' एकस्यैव च स्वकल्पितगुरुशास्त्रापबृंहितश्रवणमननादिदार्ढ्या-
दात्मसाक्षात्कारे सति मोक्षः । शुकादीनां च मोक्षश्रवणं तु अर्थवादः ।
महावाक्ये च तत्पदमनन्तसत्यादिपदवदज्ञानानुपहितचैतन्यस्य लक्षणयोप-
स्थापकम् । इत्याद्य अवान्तरभेदाः स्वयमूहनीयाः ॥
73. Objection:- Protype consciousness with ignorance
for an adjunct is God ; Consciousness reflected in igno-
rance is the soul; or pure Consciousness without the
adjunct of ignorance is God and with the adjunct of
ignorance, is soul. This is the principal teaching
of the Vedanta. It is calied the 'one soul view'. This
is also called 'the view or theory of creation by
seeing'. In this view, the soul itself controlled by its
own ignorance is both the substantial and intelligent
cause of the world. All that is seen is only ideal