2023-06-22 12:07:53 by ambuda-bot
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सिद्धान्त बिन्दु
47
८६. ननु चिदुपरागार्धा वृत्तिरिति पक्षे स्वतोऽन्तःकरणसम्बद्वानां धर्माधर्मा-
दीनां ब्रह्मणश्च वृत्तिमन्तरेणैव सर्वदा भानं स्यात् ।
86. Objection:- If the view is that a function of the
mind is required for making contact with Conscious-
ness, catagories like dharma, adharma and Brahman
which are by themselves in constant contact with the
mind should be constantly perceived even without
such a function.
८७. न स्यात्, चैतन्यस्य तत्तदाकारत्वाभावत् । तदभावश्च स्वच्छेऽपि ब्रह्म
चैतन्येआवरणात्, अनावृतेऽपिशुक्तिरजतादावस्वच्छत्वात् धर्माधर्मादौ तु
अस्वच्छत्वादावृतत्वाद्वा । तेन स्वच्छेऽप्यावृते प्रमाणवृत्त्या तदाकारता,
अनावृतेऽप्यस्वच्छे शुक्तिरजतादौ अविद्यावृत्त्या तदाकारता, अनावृते
स्वच्छे तु सुखदुःखादौ स्वत इति नान्तेः करणसम्बन्धमात्रण भानप्रसङ्गः ॥
87. Answer: - It cannot be. Because of the absence of
the respective particular forms in Consciousness. The
absence is due to the covering (by ignorance ) in the '
case of Brahman-consciousness; to non-clerity in the
case of shell-silver and the like though there is no cover-
ing in these cases; in the case of dharma and adharma
to both non-clarity and covering. Therefore the
mind (determined by which and reflected in or
appearing in which pure consciousness has become
the soul) takes different forms through different fun-
ctions; in the case of what is clear but covered
(Brahman), by the function of valid knowiedge ; in
the case of what is not clear though uncovered, like
the shell silver, by the function of ignorance; in the
case of what is uncovered and clear, like joy and sorrow
by itself. Thus there is no possibility of any percep-
tion (arising) only by contact with the mind.
47
८६. ननु चिदुपरागार्धा वृत्तिरिति पक्षे स्वतोऽन्तःकरणसम्बद्वानां धर्माधर्मा-
दीनां ब्रह्मणश्च वृत्तिमन्तरेणैव सर्वदा भानं स्यात् ।
86. Objection:- If the view is that a function of the
mind is required for making contact with Conscious-
ness, catagories like dharma, adharma and Brahman
which are by themselves in constant contact with the
mind should be constantly perceived even without
such a function.
८७. न स्यात्, चैतन्यस्य तत्तदाकारत्वाभावत् । तदभावश्च स्वच्छेऽपि ब्रह्म
चैतन्येआवरणात्, अनावृतेऽपिशुक्तिरजतादावस्वच्छत्वात् धर्माधर्मादौ तु
अस्वच्छत्वादावृतत्वाद्वा । तेन स्वच्छेऽप्यावृते प्रमाणवृत्त्या तदाकारता,
अनावृतेऽप्यस्वच्छे शुक्तिरजतादौ अविद्यावृत्त्या तदाकारता, अनावृते
स्वच्छे तु सुखदुःखादौ स्वत इति नान्तेः करणसम्बन्धमात्रण भानप्रसङ्गः ॥
87. Answer: - It cannot be. Because of the absence of
the respective particular forms in Consciousness. The
absence is due to the covering (by ignorance ) in the '
case of Brahman-consciousness; to non-clerity in the
case of shell-silver and the like though there is no cover-
ing in these cases; in the case of dharma and adharma
to both non-clarity and covering. Therefore the
mind (determined by which and reflected in or
appearing in which pure consciousness has become
the soul) takes different forms through different fun-
ctions; in the case of what is clear but covered
(Brahman), by the function of valid knowiedge ; in
the case of what is not clear though uncovered, like
the shell silver, by the function of ignorance; in the
case of what is uncovered and clear, like joy and sorrow
by itself. Thus there is no possibility of any percep-
tion (arising) only by contact with the mind.