2023-06-22 12:07:55 by ambuda-bot
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सिद्धान्तबिन्दु
way. By the removal of the covering of non-percep-
tion, the error of mistaken perception is not removed.
९७. तस्मात् निर्धर्मकस्याप्यात्मनोऽविद्ययान्तःकरणतादात्म्याध्यासात् तद्धर्म-
कर्तृत्वभोक्तृत्वाद्यध्यास उपपद्यते ॥
97. Therefore it is clear that though the Self is with-
out any predication, yet, because of the superimposi-
tion on it of identity with ignorance and the mind,
the mistaken predications of doership, enjoyership etc.,
are also superimposed on it.
"
58
९८. ननु त्वन्मते अनिर्वचनीयख्यात्यभ्युपगमात् ये कर्तृत्वादयोऽन्तः करणधर्मा
आत्मन्यध्यस्यन्ते ते अनिर्वचनीयास्तत्रोत्पद्यन्त इति वाच्यम् । तथा च
व्यावहारिकप्रातीतिकभेदेन द्वेधावभासस्स्यात् ।
which are
98. Objection:- In your view, since you accept the inde
finable' theory ( of erroneous perception), you have to
say that the predicates of doership etc.,
superimposed on the self do originate there in an
indefinable manner.28 Thus there would be a differ
ence between the practical and conceptual doer and
enjoyer. So each should be perceived as twofold.
९९. न स्यात्, तादात्म्याभिमानेनाविवेकात्, सकलधर्मविशिष्टस्यैवान्तःकरण-
स्यात्मन्यव्यस्तत्वेन द्वयाभावाद्वा । तस्मात् एकस्याप्यात्मन उपाधिभेदेन
प्रमात्रादिव्यवस्थोपपत्तेर्न सौगतमतापत्तिः, न वा विरोधः । अन्या अपि
व्यवत्थाः स्पष्टतरमुपरिष्टदुपपादयिप्यन्ते ।
99. Answer :-It cannot be so. Because of the feeling of
identity they are not perceived as distinct. Or because
the mind with all its attributes or predicates is super-
imposed as the Self, there is no duplication (of practi-
cal and conceptual doership and the like.) Thus as
the one self is accepted differently as the knower and
28 Advaitins have accepted the origination of the indefina-
ble object seen in illusion. This objection and the answer to it
are based on that admission.
way. By the removal of the covering of non-percep-
tion, the error of mistaken perception is not removed.
९७. तस्मात् निर्धर्मकस्याप्यात्मनोऽविद्ययान्तःकरणतादात्म्याध्यासात् तद्धर्म-
कर्तृत्वभोक्तृत्वाद्यध्यास उपपद्यते ॥
97. Therefore it is clear that though the Self is with-
out any predication, yet, because of the superimposi-
tion on it of identity with ignorance and the mind,
the mistaken predications of doership, enjoyership etc.,
are also superimposed on it.
"
58
९८. ननु त्वन्मते अनिर्वचनीयख्यात्यभ्युपगमात् ये कर्तृत्वादयोऽन्तः करणधर्मा
आत्मन्यध्यस्यन्ते ते अनिर्वचनीयास्तत्रोत्पद्यन्त इति वाच्यम् । तथा च
व्यावहारिकप्रातीतिकभेदेन द्वेधावभासस्स्यात् ।
which are
98. Objection:- In your view, since you accept the inde
finable' theory ( of erroneous perception), you have to
say that the predicates of doership etc.,
superimposed on the self do originate there in an
indefinable manner.28 Thus there would be a differ
ence between the practical and conceptual doer and
enjoyer. So each should be perceived as twofold.
९९. न स्यात्, तादात्म्याभिमानेनाविवेकात्, सकलधर्मविशिष्टस्यैवान्तःकरण-
स्यात्मन्यव्यस्तत्वेन द्वयाभावाद्वा । तस्मात् एकस्याप्यात्मन उपाधिभेदेन
प्रमात्रादिव्यवस्थोपपत्तेर्न सौगतमतापत्तिः, न वा विरोधः । अन्या अपि
व्यवत्थाः स्पष्टतरमुपरिष्टदुपपादयिप्यन्ते ।
99. Answer :-It cannot be so. Because of the feeling of
identity they are not perceived as distinct. Or because
the mind with all its attributes or predicates is super-
imposed as the Self, there is no duplication (of practi-
cal and conceptual doership and the like.) Thus as
the one self is accepted differently as the knower and
28 Advaitins have accepted the origination of the indefina-
ble object seen in illusion. This objection and the answer to it
are based on that admission.