2023-06-22 12:07:54 by ambuda-bot
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50
सिद्धान्तबिन्दु
is invalid only. Yet, as it has a validity within pheno-
mena, it is considered as valid only by courtesy.
Therefore the fact that the total removal of igno-
rance by knowledge is not known in any other
instance has no significance. This (removal of igno-
rance by knowledge arising from the proper under-
standing of the scriptural "great statements") is pro-
ved in one's own experience. Also because, that it
cannot be understood otherwise26 is more powerful
than any other (means of knowing). Therefore it
has been said : " If Reality is made clear (by a certain
means) and cannot be known by any other means,
the objection that it is not seen to function in any
other instance is ground down ; and that ( means ) is
the most powerful ".
९४. अथ वा, मूलाज्ञानस्यैवावस्थाः अज्ञानानि घटादिविषयावरणानि ।
अज्ञानस्य ज्ञानप्रागभावस्थानीयत्वेन यावन्ति ज्ञानानि तावन्त्यज्ञानानीत्य-
म्युपगमात् एकेन ज्ञानेन एकाज्ञानस्यैव नाशात् वटादिज्ञानेन आवरणना शेऽपि
न काचिदनुपपत्तिः ॥
94. Alternatively ( another explantion is possible);
Ignorances covering objects like a pot are states of a
primal ignorance. Since ignorance is like the previ-
ous non-existance of knowing there is nothing
unreasonable in accepting that there are as many igno-
rances as there are knowings.
९५. ननु अनुमानादिभिरावरणं निवर्तते न वा । आद्ये साक्षात्कारिभ्रम-
स्यापि शङ्खपीतत्वादेः श्वेतत्वाद्यनुमानादिना निवृत्तिप्रसङ्गः, अधिष्टानाज्ञानो-
पादानकत्वेन भ्रमस्य तनिवृत्तौ निवृत्तेः । दिमोहादेश्च अनुमानादिना
26 Sacriptural statements like "It shatters the knot of igno-
rance" (M.U. ii, I, 10), cannot be understood otherwise than by
admitting that knowledge arising from the great statements
dispells ignorance.
सिद्धान्तबिन्दु
is invalid only. Yet, as it has a validity within pheno-
mena, it is considered as valid only by courtesy.
Therefore the fact that the total removal of igno-
rance by knowledge is not known in any other
instance has no significance. This (removal of igno-
rance by knowledge arising from the proper under-
standing of the scriptural "great statements") is pro-
ved in one's own experience. Also because, that it
cannot be understood otherwise26 is more powerful
than any other (means of knowing). Therefore it
has been said : " If Reality is made clear (by a certain
means) and cannot be known by any other means,
the objection that it is not seen to function in any
other instance is ground down ; and that ( means ) is
the most powerful ".
९४. अथ वा, मूलाज्ञानस्यैवावस्थाः अज्ञानानि घटादिविषयावरणानि ।
अज्ञानस्य ज्ञानप्रागभावस्थानीयत्वेन यावन्ति ज्ञानानि तावन्त्यज्ञानानीत्य-
म्युपगमात् एकेन ज्ञानेन एकाज्ञानस्यैव नाशात् वटादिज्ञानेन आवरणना शेऽपि
न काचिदनुपपत्तिः ॥
94. Alternatively ( another explantion is possible);
Ignorances covering objects like a pot are states of a
primal ignorance. Since ignorance is like the previ-
ous non-existance of knowing there is nothing
unreasonable in accepting that there are as many igno-
rances as there are knowings.
९५. ननु अनुमानादिभिरावरणं निवर्तते न वा । आद्ये साक्षात्कारिभ्रम-
स्यापि शङ्खपीतत्वादेः श्वेतत्वाद्यनुमानादिना निवृत्तिप्रसङ्गः, अधिष्टानाज्ञानो-
पादानकत्वेन भ्रमस्य तनिवृत्तौ निवृत्तेः । दिमोहादेश्च अनुमानादिना
26 Sacriptural statements like "It shatters the knot of igno-
rance" (M.U. ii, I, 10), cannot be understood otherwise than by
admitting that knowledge arising from the great statements
dispells ignorance.