2023-06-22 12:07:57 by ambuda-bot
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सिद्धान्त बिन्दु
106. Thus, the scripture says about deep sleep:
66
In this state the father becomes no father; the
mother, no mother ; the worlds, no worlds; the gods,
no gods ; the sacriptures, no scriptures; the sacrifices,
no sacrifices. The thief becomes no thief, the
murderer, no murderer; the candala no candala; the
pulkasa is no pulkasa, the monk, no monk; the
ascetic, no ascetic; unaccompanied by good, unac-
companied by evil; then he has crossed beyond all the
sorrows of the heart". (B.U. iv, 3, 22). They are speak-
ing of the experiences of the removal of all grief and
sorrow when identification is removed.
१०७. ननु सर्वव्यवहाराभावे शून्यतेव स्यात् ।
107. Objection :- In the absence of all activity it
would be a total void.
यस्मात्तत्तथा ।
न ह्रि
१०८. नेत्याह, निरस्तातिशून्यात्मकत्वादिति । निरस्तं अतिशून्यात्मकत्वं
भावप्रधानो निर्देशः । तस्य सुषुप्तिसाधकत्वात्पुनरुत्था-
नानुपपत्तश्च । 'अविनाशी वा अरे अयमात्मा अनुच्छित्तिधर्मा' 'मात्रा-
संसर्गस्त्वस्य भवति' 'यद्वैतत्र पश्यति पश्यन्वे तन पश्यति ।
द्रष्टुष्टेर्विपरिलोपो विद्यते अविनाशित्वात् न तु तद्वितीयमस्ति ततोऽन्यद्विभक्तं
यत्पश्येत्' इत्यादिश्रुतिम्यश्च आत्मचैतन्यस्य न सुषुप्तौ शून्यतेत्यर्थः ।
108. Answer : - He says, 'No'. Because the essence
being a total void is also denied. It is such that total
voidness is denied of it. This indicates the positive
nature of existence. Because, though it, the void, can
account for the state of deep sleep, it cannot reasonably
explain the waking up again. '" Lo, this Self is indes-
structible, continuity is its nature. It has no contact
with objects when it is not seeing,
continuing to (be able to) see, it does not see. There
is never any loss of the ability of the seer to perceive
because that (ability ) is indestructible. There is no
Even while
सिद्धान्त बिन्दु
106. Thus, the scripture says about deep sleep:
66
In this state the father becomes no father; the
mother, no mother ; the worlds, no worlds; the gods,
no gods ; the sacriptures, no scriptures; the sacrifices,
no sacrifices. The thief becomes no thief, the
murderer, no murderer; the candala no candala; the
pulkasa is no pulkasa, the monk, no monk; the
ascetic, no ascetic; unaccompanied by good, unac-
companied by evil; then he has crossed beyond all the
sorrows of the heart". (B.U. iv, 3, 22). They are speak-
ing of the experiences of the removal of all grief and
sorrow when identification is removed.
१०७. ननु सर्वव्यवहाराभावे शून्यतेव स्यात् ।
107. Objection :- In the absence of all activity it
would be a total void.
यस्मात्तत्तथा ।
न ह्रि
१०८. नेत्याह, निरस्तातिशून्यात्मकत्वादिति । निरस्तं अतिशून्यात्मकत्वं
भावप्रधानो निर्देशः । तस्य सुषुप्तिसाधकत्वात्पुनरुत्था-
नानुपपत्तश्च । 'अविनाशी वा अरे अयमात्मा अनुच्छित्तिधर्मा' 'मात्रा-
संसर्गस्त्वस्य भवति' 'यद्वैतत्र पश्यति पश्यन्वे तन पश्यति ।
द्रष्टुष्टेर्विपरिलोपो विद्यते अविनाशित्वात् न तु तद्वितीयमस्ति ततोऽन्यद्विभक्तं
यत्पश्येत्' इत्यादिश्रुतिम्यश्च आत्मचैतन्यस्य न सुषुप्तौ शून्यतेत्यर्थः ।
108. Answer : - He says, 'No'. Because the essence
being a total void is also denied. It is such that total
voidness is denied of it. This indicates the positive
nature of existence. Because, though it, the void, can
account for the state of deep sleep, it cannot reasonably
explain the waking up again. '" Lo, this Self is indes-
structible, continuity is its nature. It has no contact
with objects when it is not seeing,
continuing to (be able to) see, it does not see. There
is never any loss of the ability of the seer to perceive
because that (ability ) is indestructible. There is no
Even while