________________
:
MISCELLANEOUS
उपप्लववशात् प्रेम सर्वत्रैवोपजायते ।
निवृत्ते तु न तत् तस्मिन् ज्ञाने ग्राह्यादिरूपवत् ||४७५॥
upaplavavaśat prema sarvatraivopajayate |
nivštte tu na tat tasmin jñāne grāhyādirūpavat // 475||
In each and every cause infatuation arises due to a delusion of some sort or other so that infatuation ceases when the corresponding delusion has vanished just as (on the idealist Buddhist's showing) the appearing of cognition as an external object ceases when the corresponding delusion has vanished.
स्थिरत्वमित्थं न प्रेम्णो यतो मुख्यस्य युज्यते ।
ततो वैराग्यसंसिद्धेर्मुक्तिरस्य नियोगतः || ४७६ ||
sthiratvam ittham na premno yato mukhyasya yujyate | tato vairagya samsiddher muktir asya niyogatah // 47611
Thus it is not logically tenable to hold that the chief infatuation (i. e. infatuation responsible for worldly bondage ) turns out to be some. thing permanent (on our view-as is alleged by the Buddhist), and hence it too becomes understandable how a soul must attain mokşa as a result of having developed detachment (i. e. cessation of infatuation). बोधमात्रेऽद्वये सत्ये कल्पिते सति कर्मणि ।
कथं सदाऽस्या भावादि नेति सम्यग्विचिन्त्यताम् ||४७७|| bodhamatare'dvaye satye kalpite sati karmani |
. kathai sada'syā bhavadi neti samyag vicintyatam ||477 ||
125
Moreover, if consciousness is the only reality and karma something fictitious how is it that moksa is not always present (or always absent) ? -one should give proper thought to this question as well.
( 6 ) The Doctrine of Absolute Permanence Refuted :
एवमेकान्त नित्योऽपि हन्तात्मा नोपपद्यते ।
. स्थिरस्वभाव एकान्ताद् यतो नित्योऽभिधीयते ॥ ४७८ ॥
evam ekāntanityo'pi hantātmā nopapadyate | sthirasvabhāva ekāntād yato nityo bhidhīyate ||478//
On the same logic, it is also untenable to hold that a soul is something absolutely eternal; for to say that a thing is absolutely eternal is to say that it is possessed of an absolutely fixed nature. तदयं कर्तृभावः स्याद् भोक्तृभावोऽथवा भवेत् । उभयानुभयभावो वा सर्वथाऽपि न युज्यते ॥ ४७९ ॥
tad ayam kartṛbhavaḥ syad bhoktṛbhavo'thava bharel | bhayānubhayabhāvo vā sarvatha pi na yujyate // 479/1
