2023-06-22 12:07:58 by ambuda-bot
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सिद्धान्तबिन्दु
Vasudeva, the Infinite. This is the view of the Pancha-
rātrikas.
61
११५. परिणामी नित्यस्सर्वज्ञो भित्राभित्र इति जैनाः, त्रिदण्डिनश्च ।
115. That (God) is eternal and subject to transfor-
mation, omniscient, different and non-different (from
the soul) is the view of the Jainās and the Tridandins.
११६. नास्ति सर्वज्ञत्वायुपेतं ब्रह्म, आम्नायस्य कियार्थपरत्वेन तत्र तात्पर्या-
भावात् । किंतु वाग्धेन्वादिवत्सर्वज्ञत्वादिदृष्टया जगत्कारणं परमाण्वादि
जीवो वा उपास्य इति मीमांसकाः ।
.
116. The māmāmsakas hold that there is nothing like
the Infinite, ' Brahman'. Because all scriptures have
action for their purport, the scriptures do not have
the purport (the non-dual, attributeless Infinite) that
you ascribe to them. But like the statement,'" Speech
is the Cow ', and such others, (they have to be under-
stood to ordain) the worship of either the atom and the
like or the indivudial soul, as posessing omniscience
and such qualities and as the cause of the world.
१२७. अस्ति नित्यज्ञानादिमानीश्वरः सर्वज्ञः पृथिव्यादिकार्यलिङ्गानुमितः, स
च जीवाद्भित्र एवेति तार्किकाः ।
118. There is the Lord, having attributes like eternal
wisdom and all knowing who can be inferred from the
and such others. He is
products like the earth
however, different from the individual soul; this is
the view of the tarkikās, the logicians.
११८. क्षणिकस्सर्वज्ञ इति सौगताः ।
118. He is omniscient but endures for an instant only
say the Bauddhas.
११९. क्लेशकर्मविपाकाशयैरपरामृष्टो नित्यज्ञानरूपः प्रधानांशसत्त्वगुणप्रति
फलिततया सर्वज्ञः संसारिपुरुषविलक्षण एवेति पातञ्जलाः ।
119. The followers of Patanjali hold that He is un-
touched by sorrow, activity and change, essentially
Vasudeva, the Infinite. This is the view of the Pancha-
rātrikas.
61
११५. परिणामी नित्यस्सर्वज्ञो भित्राभित्र इति जैनाः, त्रिदण्डिनश्च ।
115. That (God) is eternal and subject to transfor-
mation, omniscient, different and non-different (from
the soul) is the view of the Jainās and the Tridandins.
११६. नास्ति सर्वज्ञत्वायुपेतं ब्रह्म, आम्नायस्य कियार्थपरत्वेन तत्र तात्पर्या-
भावात् । किंतु वाग्धेन्वादिवत्सर्वज्ञत्वादिदृष्टया जगत्कारणं परमाण्वादि
जीवो वा उपास्य इति मीमांसकाः ।
.
116. The māmāmsakas hold that there is nothing like
the Infinite, ' Brahman'. Because all scriptures have
action for their purport, the scriptures do not have
the purport (the non-dual, attributeless Infinite) that
you ascribe to them. But like the statement,'" Speech
is the Cow ', and such others, (they have to be under-
stood to ordain) the worship of either the atom and the
like or the indivudial soul, as posessing omniscience
and such qualities and as the cause of the world.
१२७. अस्ति नित्यज्ञानादिमानीश्वरः सर्वज्ञः पृथिव्यादिकार्यलिङ्गानुमितः, स
च जीवाद्भित्र एवेति तार्किकाः ।
118. There is the Lord, having attributes like eternal
wisdom and all knowing who can be inferred from the
and such others. He is
products like the earth
however, different from the individual soul; this is
the view of the tarkikās, the logicians.
११८. क्षणिकस्सर्वज्ञ इति सौगताः ।
118. He is omniscient but endures for an instant only
say the Bauddhas.
११९. क्लेशकर्मविपाकाशयैरपरामृष्टो नित्यज्ञानरूपः प्रधानांशसत्त्वगुणप्रति
फलिततया सर्वज्ञः संसारिपुरुषविलक्षण एवेति पातञ्जलाः ।
119. The followers of Patanjali hold that He is un-
touched by sorrow, activity and change, essentially