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CHAPTER X
157
refutes the Sānkhya view that liberation happens from jñāna and bandha (bondage) from ajñāna. According to the Sārkhya view, when there is knowledge that the soul is different from the prakrtis and vikytis, there is liberation and ignorance of this leads to bondage.
It is urged that as there are innumerable things, it is not possible to have a knowledge of everything and in that case even a Kevalin cannot get liberation. It cannot again be said that a slight knowledge will do and full knowledge of everything is not necessary. The fault will remain that in case of limited true knowledge, of only certain objects, there will be false knowledge regarding a large number of other objects, and as false knowledge will lead to bondage, liberation can never take place.
Akalarika says: “If the view that bondage follows from ajñāna, be accepted, no one will attain liberation, for in everyone ajñāna might sometimes arise, the knowable things being infinite. The other view, viz., that liberation might result from a little knowledge, is also untenable for there will be ajñāna on various points which must oppose liberation and cause bondage”.?
विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम्। 37aastaseinafaraftfa quedt 197|| virodhānnbhayaikātmyam syādvāda-nyāya-vidvişām, avāchyataikānte'pyuktir-nāvāchyamiti yujyate.
97. For translation, see verse 13.
1. Vide : "ma allait fagetuiend ET: 1" Sārkhyakārikā of Isvarakrşņa,
verse 44. 2. “यदि बन्धोऽयमविज्ञानान्नेदानी कश्चिन्मुच्यते, सर्वस्य क्वचिदज्ञानोपपत्तेर्जेयानन्त्यादिति।"
Before becoming a Kevalin, a soul cannot become omniscient. ufa पुनर्ज्ञाननिर्हासाद् ब्रह्मप्राप्तिस्ज्ञानात् सुतरां प्रसज्येत।"
