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Section 10 दशम परिच्छेद
Fault in views that ignorance is the cause of bondage and that liberation is possible with slight-knowledge:
अज्ञानाच्चे वो बन्धो ज्ञेयाऽनन्त्यान्न केवली । ज्ञानस्तोकाद्विमोक्षश्चेदज्ञानाद्बहुतोऽन्यथा ॥१६॥
सामान्यार्थ – यदि अज्ञान से बन्ध नियम से होता है तो ज्ञेयों के अनन्त होने से कोई भी केवली नहीं हो सकता है। और यदि अल्पज्ञान से मोक्ष की प्राप्ति मानी जाए तो अज्ञान के बहुत होने के कारण बन्ध का प्रसंग सदा बना रहेगा और इसलिए मोक्ष का होना नहीं बन सकेगा।
If ignorance (ajñāna) be considered an assured cause of bondage (bandha) then since there are infinite knowables (jñeya), no one can become an Omniscient (kevalin) [i.e., the one who has attained omniscience (kevalajñāna)]. If it be maintained that liberation (moksa) results from even slight-knowledge (alpajñāna) then, because of the persistent presence of acute ignorance, the cause of bondage will persist (and, as such, attainment of liberation cannot be imagined).
The Sāmkhya view that only through the realization of his independence from the environment including his own psychophysical mechanism, Purusa attains perfect knowledge, is the point of contention in this verse. According to the Sāmkhya view, with his discriminative knowledge Purusa is able to
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