2023-06-22 12:07:53 by ambuda-bot
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46
faarafare
object is called the knowing function, the activity.
The part that pervades the object and makes it an
object of knowing is called "the ability to manifest".
Because of the great clarity of the mind, in its triple
aspect, Consciousness manifests in it. Though Con-
sciousness so manifesting is one, it is considered as
having three parts. The part delimited by the 'doer'
portion (of the mind) is the cogniser; the part deli-
mited by the 'Tunction' part is the means of knowing;
the portion that is in the object and delimited by the
ability to manifest' is called knowing. The object
to be known is Brahman-consciousness itself which
has become the object and is not yet known. The
same (Brahman-consciousness as the object) when it
is known is the result.
८५. अत्र च यस्मिन् पक्षे अन्तःकरणावच्छिन्नो जीवः, यस्मिंश्च पक्षे सर्वगतोऽ
सङ्गोऽविद्याप्रतिबिम्बो जीवः तत्रोभयत्रापि प्रमातृचैतन्योपरगार्था विषय-
गतचैतन्यावरणभङ्गार्या चान्तःकरणवृत्तिः । यस्मिंश्च पक्षेऽविद्यावच्छिनः
सर्वगतो जीव: आवृतः तस्मिन् पक्षे जीवस्येव जगदुपादानत्वेन सर्वसंबद्धत्वात्
आवरणभङ्गार्था वृत्तिरिति विवेकः ॥
85. In the view of the soul as (Consciousness) deter-
mined by the mind and also in the view of the soul as
omnipresent and unattached and the reflection (of Con-
sciousness) in ignorance, in both these views, the
function of the mind is for making contact with
Consciousness and breaking the veil (of ignorance)
covering consciousness-as-object. In the view of the
soul as omnipresent and covered by the limiting adju-
nct of ignorance, the soul itself being the substantial
cause of the world and therefore, in contact with
everything, the function of the mind is for the purpose
of breaking the veil only. This is the differene.
faarafare
object is called the knowing function, the activity.
The part that pervades the object and makes it an
object of knowing is called "the ability to manifest".
Because of the great clarity of the mind, in its triple
aspect, Consciousness manifests in it. Though Con-
sciousness so manifesting is one, it is considered as
having three parts. The part delimited by the 'doer'
portion (of the mind) is the cogniser; the part deli-
mited by the 'Tunction' part is the means of knowing;
the portion that is in the object and delimited by the
ability to manifest' is called knowing. The object
to be known is Brahman-consciousness itself which
has become the object and is not yet known. The
same (Brahman-consciousness as the object) when it
is known is the result.
८५. अत्र च यस्मिन् पक्षे अन्तःकरणावच्छिन्नो जीवः, यस्मिंश्च पक्षे सर्वगतोऽ
सङ्गोऽविद्याप्रतिबिम्बो जीवः तत्रोभयत्रापि प्रमातृचैतन्योपरगार्था विषय-
गतचैतन्यावरणभङ्गार्या चान्तःकरणवृत्तिः । यस्मिंश्च पक्षेऽविद्यावच्छिनः
सर्वगतो जीव: आवृतः तस्मिन् पक्षे जीवस्येव जगदुपादानत्वेन सर्वसंबद्धत्वात्
आवरणभङ्गार्था वृत्तिरिति विवेकः ॥
85. In the view of the soul as (Consciousness) deter-
mined by the mind and also in the view of the soul as
omnipresent and unattached and the reflection (of Con-
sciousness) in ignorance, in both these views, the
function of the mind is for making contact with
Consciousness and breaking the veil (of ignorance)
covering consciousness-as-object. In the view of the
soul as omnipresent and covered by the limiting adju-
nct of ignorance, the soul itself being the substantial
cause of the world and therefore, in contact with
everything, the function of the mind is for the purpose
of breaking the veil only. This is the differene.