2023-03-01 15:21:51 by ambuda-bot
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lii
in reference to the cause implies the unreality
of the effect taken separately and in itself.
The effect (fa) is somewhat like what the
Yogis call Vikalpa: - " शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः"
66
-
Vikalpa is that which is of the nature of
knowledge arising from mere verbal enuncia-
tion, with no object corresponding to it."
This is true at least from the point of view of
one who has realised the Absolute Brahman.
For him and from the ultimate point of view
of the Sruti-the cause (Brahman) is the one
reality, and there is no real effect apart from
the cause. As in later times, though the words
avidya and maya have become restricted in
their significance to the limiting conditions,
respectively, of Isvara and Jiva, the word
maya is still used, as by Sankara, in the sense
of avidya,—so parinama can be here understood
as having been used in this Sutra in the
general sense of effectuation (production of an
effect), without implying also its reality, as
pointed out by Govindananda.
Dr. Thibaut refers next to iii, 2, 11. He
writes :-"The wording of the Sutras is so
66
in reference to the cause implies the unreality
of the effect taken separately and in itself.
The effect (fa) is somewhat like what the
Yogis call Vikalpa: - " शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः"
66
-
Vikalpa is that which is of the nature of
knowledge arising from mere verbal enuncia-
tion, with no object corresponding to it."
This is true at least from the point of view of
one who has realised the Absolute Brahman.
For him and from the ultimate point of view
of the Sruti-the cause (Brahman) is the one
reality, and there is no real effect apart from
the cause. As in later times, though the words
avidya and maya have become restricted in
their significance to the limiting conditions,
respectively, of Isvara and Jiva, the word
maya is still used, as by Sankara, in the sense
of avidya,—so parinama can be here understood
as having been used in this Sutra in the
general sense of effectuation (production of an
effect), without implying also its reality, as
pointed out by Govindananda.
Dr. Thibaut refers next to iii, 2, 11. He
writes :-"The wording of the Sutras is so
66