________________
VEDÂNTA-SÓTRAS.
can be superimposed only on such other objects as are before us, i.e. in contact with our sense-organs; for nondiscerning men superimpose on the cther, which is not the object of sensuous perception, dark-blue colour.
Hence it follows that the assumption of the Non-Self being superimposed on the interior Self is not unreasonable.
This superimposition thus defined, learned men consider to be Nescience (avidya), and the ascertainment of the true nature of that which is (the Self) by ineans of the discrimination of that (which is superimposed on the Self), they call knowledge (vidya). There being such knowledge (neither the Self nor the Non-Sell) are affected in the least by any blemish or (good) quality produced by their mutual superimposition? The mutual superimposition of the Sell and the Non-Self, which is termed Nescience, is the presupposition on which there base all the practical distinctions-those made in ordinary life as well as those laid down by the Veda-between means of knowledge, objects of knowledge (and knowing persons), and all scriptural texts, whether they are concerned with injunctions and prohibitions (of meritorious and non-meritorious actions), or with final release 2.—But how can the means of right
may be an object although it is self-luminous you have shown), but on the ground that it is not an object because it is not manifested either by itself or by anything else. - It is known or manifest, the Vedântin replies, on account of its immediate presentation (aparokshatvât), i.e. on account of the intuitional knowledge we have of it. Ananda Giri construes the above clause in a different way: asmatpratyayâvishayatve: py aparokshatvad ekântenâ vishaya. tvábbâvât tasminn ahankârâdyadhyâsa ily arthah. Aparokshatvam api kaiskid âtmano neshtam ity âsankyâha pratyagâtmeti.
Tatraivam sati evambhūta vastutattvävadharane sati. Bhâ. Tasminn adhyâse uktarîtyavidyâvmake sati. Go. Yatrâtinani buddhyâdau va yasya buddhyâder âimano vâdhyâsah tena buddhyâdinástmânâ va kritena s sanayâdidoshena kaitanyagunena kâtmânâtma vâ vastuto na svalpenapi yugyate. Anandla Giri.
Whether they belong to the karmakânda, i.c. that part of the Veda which enjoins active religious duty or the gñánakânda, i.e. that part of the Veda which treats of Brahman.
Digitized by
Digized by Google
