2023-06-22 12:07:52 by ambuda-bot
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43
सिद्धान्त बिन्दु
80. Thus the individual soul, because he is overcome
by the adjunct is seen to be involved in samsāra. But
the Surpeme Lord has omniscience etc., because of
his controlling the adjunct. This practical division
stands well to reason.
८१. ननु भवत्वविद्यावशात् जीवेश्वरविभागव्यवस्था । मानमेयादिप्रति-
कर्मव्यवस्था तु कथमिति चेत् ।
81. Objection:- Let the distinction between God and
soul be based on (the relation to ) ignorance. How to
account for the distinctions between the object of
knowledge and valid methods of knowing and the
like in every act ( of thought )
८२. उच्यते – दृश्यत्वात् जडत्वात् विनाशित्वात् च परिच्छिन्नाप्य विद्या
अनिर्वचनीयत्वेन विचारासहा आवरणविक्षेपशक्तिद्वयवती सर्वगतं चिदात्मा-
नमावृणोति अङ्गुलिरिव नयनसत्रिहिता सूर्यमण्डलम् । तत्र चक्षुष एवावरणे
अद्भुलेरप्यभानप्रसङ्गात् ।
82. Answer:-It will be explained. Ignorance is deter-
mined or limited because it is an object, it is inert
and it is liable to destruction. Yet, being indefinable
it will not bear scrutiny. Having the two powers of
veiling or obscuring and scattering, 24(a) it obscures
the all-pervading consciousness-self, even as a finger
held close to the eye hides the sun from view. When
the eye itself is closed by the finger, even the finger is
not seen.
८३. अधिष्ठानावरणमन्तरेण विक्षेपानुपप तेश्च । ततः सापूर्वपूर्वसंस्कार-
जीवकर्मप्रयुक्ता सती निखिलजगदाकारेण परिणमते । सा च स्वगतचिटा-
24 (a) विक्षेप, vikshepa is generally translated as 'projection'.
Though this conveys the idea of the otherness of the product it
Therfore
dues not sufficienly emphasize the multiplicity.
'scattering' which emphasizes that aspect and is closer to the
literal meaning of the original word is preferred.
सिद्धान्त बिन्दु
80. Thus the individual soul, because he is overcome
by the adjunct is seen to be involved in samsāra. But
the Surpeme Lord has omniscience etc., because of
his controlling the adjunct. This practical division
stands well to reason.
८१. ननु भवत्वविद्यावशात् जीवेश्वरविभागव्यवस्था । मानमेयादिप्रति-
कर्मव्यवस्था तु कथमिति चेत् ।
81. Objection:- Let the distinction between God and
soul be based on (the relation to ) ignorance. How to
account for the distinctions between the object of
knowledge and valid methods of knowing and the
like in every act ( of thought )
८२. उच्यते – दृश्यत्वात् जडत्वात् विनाशित्वात् च परिच्छिन्नाप्य विद्या
अनिर्वचनीयत्वेन विचारासहा आवरणविक्षेपशक्तिद्वयवती सर्वगतं चिदात्मा-
नमावृणोति अङ्गुलिरिव नयनसत्रिहिता सूर्यमण्डलम् । तत्र चक्षुष एवावरणे
अद्भुलेरप्यभानप्रसङ्गात् ।
82. Answer:-It will be explained. Ignorance is deter-
mined or limited because it is an object, it is inert
and it is liable to destruction. Yet, being indefinable
it will not bear scrutiny. Having the two powers of
veiling or obscuring and scattering, 24(a) it obscures
the all-pervading consciousness-self, even as a finger
held close to the eye hides the sun from view. When
the eye itself is closed by the finger, even the finger is
not seen.
८३. अधिष्ठानावरणमन्तरेण विक्षेपानुपप तेश्च । ततः सापूर्वपूर्वसंस्कार-
जीवकर्मप्रयुक्ता सती निखिलजगदाकारेण परिणमते । सा च स्वगतचिटा-
24 (a) विक्षेप, vikshepa is generally translated as 'projection'.
Though this conveys the idea of the otherness of the product it
Therfore
dues not sufficienly emphasize the multiplicity.
'scattering' which emphasizes that aspect and is closer to the
literal meaning of the original word is preferred.