2023-06-22 12:07:51 by ambuda-bot
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42
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ययायया भवेत्पुंसो व्युत्पत्तिः प्रत्यगात्मनि ।
सासेव प्रक्रिया ज्ञेया साध्वी सा चानवस्थिता ॥
इति ।
78. Even the knowing of duality in a pot or such other
is accepted as valid only in respect of the reality
aspect which is (otherwise) unknown. Because of the
rule that knowledge and ignorance have a common
locus and object and as valid knowledge of the
inert is purposeless, ignorance also cannot be accepted
about it. Only ignorance of consciousness delimited
by it (the inert object) can be resonably accepted as
what is called ignorance of it (the object). All
means of valid knowing are valid only because they
convey information of the unknown. Otherwise even
memory could be that (a valid means of knowing).
In this way, wherever doubts arise in this scrip-
ture of vedanta, this is the method of solving them.
That is why the revered author of the Vārtika has
said, "By whichever method a person attains to
knowledge of the inner Self, that method should be
considered the good method-and it is not of any one
form only".
७९. श्रुतितात्पर्यविषयीभूतार्थविरुद्धं च हेयमेवेति शतश उद्घोषितमस्माभिः ।
तस्मात्र किञ्चिदेतत् ।
79. We have also declared hundreds of times that
whatever is opposed to the content of the purport of
the scripture should be discarded. Therefore this
(difference in the method of understanding the state-
means of the Scriptures) is nothing.
८०. तदेव जीवस्योपाधिनाभिभूतत्वात्संसारोपलब्धिः । परमेश्वरस्य तूपाधि-
वशित्वात् सर्वज्ञत्वादिकमिति सम्यगुपपद्यते व्यवस्था ॥
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ययायया भवेत्पुंसो व्युत्पत्तिः प्रत्यगात्मनि ।
सासेव प्रक्रिया ज्ञेया साध्वी सा चानवस्थिता ॥
इति ।
78. Even the knowing of duality in a pot or such other
is accepted as valid only in respect of the reality
aspect which is (otherwise) unknown. Because of the
rule that knowledge and ignorance have a common
locus and object and as valid knowledge of the
inert is purposeless, ignorance also cannot be accepted
about it. Only ignorance of consciousness delimited
by it (the inert object) can be resonably accepted as
what is called ignorance of it (the object). All
means of valid knowing are valid only because they
convey information of the unknown. Otherwise even
memory could be that (a valid means of knowing).
In this way, wherever doubts arise in this scrip-
ture of vedanta, this is the method of solving them.
That is why the revered author of the Vārtika has
said, "By whichever method a person attains to
knowledge of the inner Self, that method should be
considered the good method-and it is not of any one
form only".
७९. श्रुतितात्पर्यविषयीभूतार्थविरुद्धं च हेयमेवेति शतश उद्घोषितमस्माभिः ।
तस्मात्र किञ्चिदेतत् ।
79. We have also declared hundreds of times that
whatever is opposed to the content of the purport of
the scripture should be discarded. Therefore this
(difference in the method of understanding the state-
means of the Scriptures) is nothing.
८०. तदेव जीवस्योपाधिनाभिभूतत्वात्संसारोपलब्धिः । परमेश्वरस्य तूपाधि-
वशित्वात् सर्वज्ञत्वादिकमिति सम्यगुपपद्यते व्यवस्था ॥
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