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nimillabhavdiu
mation that the phenomenon of change in question (i. e. the phenomenon of the crystal becoming apparently coloured) takes place; for it is obvi.
ous that this phenomenon does not take place when the crystal is · replaced by an opaque piece of stone. ...... तथा नामैव सिद्धैव विक्रियाऽप्यस्य तत्त्वतः ।
चैतन्यविक्रियाऽप्येवमस्तु ज्ञानं च साऽऽत्मनः ॥४५२॥ tatha nūmaiva siddhaiva vikriyā'py asya tattvataḥ /
caitanyavikriya'by evam aslu jñānam ca sā”tmanah !|452|| :. Thus the illustration quoted by you yourself proves that it (i. e. a
soul) really undergoes a change. But then you can also concede that consciousness too undergoes a change and that the charge undergone by the consciousness of a soul is what constitutes the knowledge of this soul.
निमित्ताभावतो नो चेन्निमित्तमखिलं जगत् । नान्तःकरणमिति चेत् क्षीणदोषस्य तेन किम् ॥४५३॥
nimittabhāvato no cen nimittam akhilam jagat /
.nāntaḥkaraṇam iti cet ksīņadoșasya tena kim 1/4531/ . . Here it might be said that at the time of 'mokşa koowledge is absent in a soul because the accessory cause of knowledge is then absent; to this we reply that the entire world constitutes such an accessory cause (and this world is certainly present there at the time of a soul attaining mokşa). And if it be pleaded that the manas (wbich is an alleged accessory cause of knowledge) is absent then, we will reply that a soul rid of all defilement does not stand in need of the services of a manas.
निरावरणमेतद् यद् विश्वमाश्रित्य विक्रियाम् । .. . . न याति यदि तत्त्वेन न निरावरणं भवेत् ॥४५४॥ niravaranam etad yad visuam'asrityä vikrivamzi
na yāti yadi tattvena na nirūvaraṇam bhavel 1/454|| . Really speaking, if consciousness allegedly free from all veiling fact. ors does not undergo a change in relation to the totality of the objects of the world (i.e. does not assume the form of the knowledge of this totality) it cannot be said to be really free from all veiling factors.
दिदृक्षा विनिवृत्ताऽपि नेच्छामात्रंनिवर्तनात् । : : 989 mei a faga qa a: .1189411.. .
didşkșa vinivsttà' pi necchāmātranivartanat 7 : puruşasyapi yukteyam sa ca cidrūpa eva vaḥ 1/455)
