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VOGABINDU :
according to us, knowledge is a property of mahal whicb, in its tard, is a, product of praksti."
बुद्ध्यध्यवसितस्यैवं कथमर्थस्य चेतनम् । गीयते तत्र नन्वेतत् स्वयमेव निभाल्यताम् ॥४४८॥ tuddhyadhyavasitasyaivarı katham arthasya celanam
gîyale talra nany ctat soayam eva nibhalyalam 1/448|| [To this we reply : ) In that case (i. e. if knowledge is not identical with consciousness) how do you describe knowledge as the act of 'a soul becoming conscious of the object determined by buddhi' ? Ponder over the matter coolly, please.
पुरुषोऽविकृतात्मैव स्वनि समचेतनम् । मनः करोति सान्निध्यादुपाधि स्फटिकं यथा ॥४४९॥ विभक्तेदृक्परिणतौ बुद्धौ भोगोऽस्य कथ्यते । प्रतिविम्वोदयः स्वच्छे यथा चन्द्रमसोऽम्भसि ॥४५०॥ puruşo’vikytālmaida svanirbhasam acelanam / manaḥ karoti sānnidhyād upūdhi sphatikan yatha ||44911 vibhakteděkpariņatau buddhau bhogo'sya kathyale !. .
pratibimbodayaḥ svacche yathā candrama so'mbhasi ||450|| [The oppouent might argue:] "A soul, without undergoing any change, apparently imparts its own form (i.e. the quality of being conscious) to the unconscious manas on accout of its proximity to this manas, just as a coloured substance iinparts its own form (i. ė. the quality of being coloured) to a piece of crystal standing near by. When buddhi (i. e. manas), which is in fact separate from soul, has thus undergone & transformation (i. e. has apparently become conscious) we say that the soul concerned is enjoying (i. e. experiencing) an object-this phenomenon being akin to the moon's reflection falling in clean water (which benomes a transformed entity-viz. water-possessed-of-reflection without the moon doing anything whatsoever)."
स्फटिकस्य तथानामभावे तदपधेस्तथा । विकारो नान्यथाऽसौ स्यादन्धाश्मन इव स्फुटम् ॥४५॥ sphaţikasya tathānāmabhāve tadupadhes tathā /
vikāro nänyatha'sau syād andhāśmana iva sphusam 1/45111 [ To this we reply:) It is only when the piece of crystal as well as the coloured substance standing nearby undergo an appropriate transfor. I 1. A reads यथाचन्द्र 2. A reads तथा नाम भावे
