2023-02-20 14:33:20 by ambuda-bot
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VIVEKACŪDĀMANI
197. It exists only so long as the delusion lasts, being
caused by indiscrimination due to an illusion. The rope is
supposed to be the snake only so long as the mistake lasts,
and there is no more a snake when the illusion has
vanished. Similar is the case here.
77
अनादित्वमविद्यायाः कार्यस्यापि तथेष्यते ।
उत्पन्नायां तु विद्यायामा विद्यकमनाद्यपि ॥.१९८ ॥
प्रबोधे स्वप्नवत्सर्वं सहमूलं विनश्यति ।
अनाद्यपीदं नो नित्यं प्रागभाव इव स्फुटम् ॥ १९९ ॥
198-199. Avidyā or ncscience and its effects are like-
wise considered as beginningless. But with the rise of
Vidyā or realization, the entire effects of Avidya, even
though beginningless, are destroyed together with their
rootl-like dreams on waking up from sleep. It is clear
that the phenomenal universe, even though without begin-
ning, is not eternal - like previous non-existence.
2004
[1Root-Avidyā.
2 Previous non-existence Pragabhiva, a term of Hindu logic. When
we say a thing comes into being at a definite point of time, we imply
also that there was non-existence of that particular thing prior to that
moment. And this "non-existence" is obviously beginningless. But it
ceases as soon as the thing comes into being. Similarly, Avidyi, even
though beginningless, disappears when realization comes.]
अनादेरपि विध्वंसः प्रागभावस्य वीक्षितः ।
यद्बुद्धयुपाधिसम्बन्धात्परिकल्पितमात्मनि ॥ २०० ॥
जीवत्वं न ततोऽन्यस्तु स्वरूपेण विलक्षणः ।
सम्बन्धस्त्वात्मनो बुद्धया मिथ्याज्ञानपुरःसरः ॥ २०१॥
197. It exists only so long as the delusion lasts, being
caused by indiscrimination due to an illusion. The rope is
supposed to be the snake only so long as the mistake lasts,
and there is no more a snake when the illusion has
vanished. Similar is the case here.
77
अनादित्वमविद्यायाः कार्यस्यापि तथेष्यते ।
उत्पन्नायां तु विद्यायामा विद्यकमनाद्यपि ॥.१९८ ॥
प्रबोधे स्वप्नवत्सर्वं सहमूलं विनश्यति ।
अनाद्यपीदं नो नित्यं प्रागभाव इव स्फुटम् ॥ १९९ ॥
198-199. Avidyā or ncscience and its effects are like-
wise considered as beginningless. But with the rise of
Vidyā or realization, the entire effects of Avidya, even
though beginningless, are destroyed together with their
rootl-like dreams on waking up from sleep. It is clear
that the phenomenal universe, even though without begin-
ning, is not eternal - like previous non-existence.
2004
[1Root-Avidyā.
2 Previous non-existence Pragabhiva, a term of Hindu logic. When
we say a thing comes into being at a definite point of time, we imply
also that there was non-existence of that particular thing prior to that
moment. And this "non-existence" is obviously beginningless. But it
ceases as soon as the thing comes into being. Similarly, Avidyi, even
though beginningless, disappears when realization comes.]
अनादेरपि विध्वंसः प्रागभावस्य वीक्षितः ।
यद्बुद्धयुपाधिसम्बन्धात्परिकल्पितमात्मनि ॥ २०० ॥
जीवत्वं न ततोऽन्यस्तु स्वरूपेण विलक्षणः ।
सम्बन्धस्त्वात्मनो बुद्धया मिथ्याज्ञानपुरःसरः ॥ २०१॥