2023-06-22 12:07:57 by ambuda-bot
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60
सिद्धान्त बिन्दु
निर्धारितः । सम्प्रति तत्पदार्थस्तथैव निर्धारणीयः । तत्र निराकार्या
वादिविप्रतिपत्तयः प्रदर्श्यन्ते ।
111. Thus, by these three verses, the meaning of the
word 'Thou' has been ascertained after refuting the
contradictory views of the disputants. Now the
meaning of the word 'That' has to be ascertained in
the same way. So the contradictory views of the
disputants which have to be refuted are being shown.
११२. ननु न ब्रह्मणा सह जीवस्यैक्यमुपपद्यते । तथा हि, सच्छब्दवाच्यं
जगत्कारणं ब्रह्म 'सदेव सोम्येदमग्र आसीत्' इत्यादिवाक्येन प्रतिपादितम् ।
जगत्कारणं च प्रधानमचेतनमिति साङ्ख्याः ।
112. Objection : - The oneness of the soul with the
Infinite is not acceptable to reason. Thus: The Infinite,
Brahman, is the cause of the world, expressed by the
word 'Reality', in the sruti-statement, "My dear boy,
in the beginning all this was Reality." ( Ch. U. iv, 2, 1)
But the Sankhyās hold that the cause of the world is
pradhāna which is insentient.
११३. पशुपतिरैव जगत्कारम्, स च चेतनोऽपि जीवाद्भित्रः स उपास्य एवेति
पाशुपताः ।
113, Pasupati (the Lord of creatures) only is the cause
of the world. Though He is sentient, He is different
from the individual soul and only to be worshipped
(by the soul). This is the view of the Pāsupatās.
११४. भगवान् वासुदेव ईश्वरो जगत्कारणम्, तस्मादुत्पद्यते सङ्घर्षणाख्यो
जीवः, तस्मात् मनः प्रद्युम्नः ततोऽहड्वारोऽनिरुद्धः । तेन कार्यत्वाज्जीवस्य
तेन सह न ब्रह्मणो वासुदेवस्यात्यन्ताभेद इति पञ्चरात्रिकाः ।
114. The blessed Vāsudeva, the Lord, is the cause of
the world. The soul called Sankarashana originates
from Him; from that, the mind, Pradyumna; out of
that again, the ego, Aniruddha. Therefore, since the
soul is a product, it is totally different from the cause
60
सिद्धान्त बिन्दु
निर्धारितः । सम्प्रति तत्पदार्थस्तथैव निर्धारणीयः । तत्र निराकार्या
वादिविप्रतिपत्तयः प्रदर्श्यन्ते ।
111. Thus, by these three verses, the meaning of the
word 'Thou' has been ascertained after refuting the
contradictory views of the disputants. Now the
meaning of the word 'That' has to be ascertained in
the same way. So the contradictory views of the
disputants which have to be refuted are being shown.
११२. ननु न ब्रह्मणा सह जीवस्यैक्यमुपपद्यते । तथा हि, सच्छब्दवाच्यं
जगत्कारणं ब्रह्म 'सदेव सोम्येदमग्र आसीत्' इत्यादिवाक्येन प्रतिपादितम् ।
जगत्कारणं च प्रधानमचेतनमिति साङ्ख्याः ।
112. Objection : - The oneness of the soul with the
Infinite is not acceptable to reason. Thus: The Infinite,
Brahman, is the cause of the world, expressed by the
word 'Reality', in the sruti-statement, "My dear boy,
in the beginning all this was Reality." ( Ch. U. iv, 2, 1)
But the Sankhyās hold that the cause of the world is
pradhāna which is insentient.
११३. पशुपतिरैव जगत्कारम्, स च चेतनोऽपि जीवाद्भित्रः स उपास्य एवेति
पाशुपताः ।
113, Pasupati (the Lord of creatures) only is the cause
of the world. Though He is sentient, He is different
from the individual soul and only to be worshipped
(by the soul). This is the view of the Pāsupatās.
११४. भगवान् वासुदेव ईश्वरो जगत्कारणम्, तस्मादुत्पद्यते सङ्घर्षणाख्यो
जीवः, तस्मात् मनः प्रद्युम्नः ततोऽहड्वारोऽनिरुद्धः । तेन कार्यत्वाज्जीवस्य
तेन सह न ब्रह्मणो वासुदेवस्यात्यन्ताभेद इति पञ्चरात्रिकाः ।
114. The blessed Vāsudeva, the Lord, is the cause of
the world. The soul called Sankarashana originates
from Him; from that, the mind, Pradyumna; out of
that again, the ego, Aniruddha. Therefore, since the
soul is a product, it is totally different from the cause