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VIVEKACHUDAMANI
89
with the rise of Vidyâ or realisation, the entire effects of Avidyâ, even though beginningless, are destroyed together with their root-like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning is not eternal,-like previous nonexistence.
[ "Root-i. e. Avidyâ.
2 Previous non-existence-Pragabhava, 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 nonexistence 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, Avidyâ, even though beginningless, disappears when realisation comes. ]
अनादेरपि विध्वंसः प्रागभावस्य वीक्षितः । यबुद्धयपाधिसम्बन्धात्परिकल्पितमात्मनि ॥ २०० ॥ जीवत्वं न ततोऽन्यस्तु स्वरूपेण विलक्षणः । सम्बन्धस्त्वात्मनो बुद्धया मिथ्याज्ञानपुरःसरः ॥ २०१॥ 200-201. A previous non-existence, even though beginningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Atman) is essentially different
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