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Updated: May 29, 2025
This cognition is based on Nescience, and therefore is false, together with its object, viz. Brahman, although no sublating cognition presents itself. This conclusion admits of various expressions in logical form.
As the sublating act of cognition on which Release depends extends to everything with the exception of Brahman, it sublates the general defect due to causal Nescience, inclusive of the particular erroneous appearance of embodiedness: the latter being sublated in this way cannot persist.
Now in the case of these people there never arises a subsequent cognition sublating their primitive cognition; but the latter is false all the same, and its object, viz., the doubleness of the moon, is false likewise; the defect of vision being the cause of a cognition not corresponding to reality. And so it is with the cognition of Brahman also.
And it is this distinction viz. of things that are objects of general consciousness, and of things that are not so which makes the difference between what is called 'things sublating' and 'things sublated. Everything is explained hereby. Neither Scripture nor Smriti and Purana teach Nescience.
And we accept the Inference as valid, and as sublating or refuting the immediate perception, because the perceived oneness of the flame admits of being accounted for 'otherwise, viz. on the ground of the many distinct flames originating in such rapid succession that the eye mistakes them for one. The reference is to the point discussed Pu. Mi. Su. Nya.
That the principle 'the reality of things is a universal Void' is false, we conclude therefrom that the reasoning leading to that principle is ascertained to be ill-founded, although we are not aware of any subsequent truth sublating that principle.
'But in the case of the shell, &c., silver is actually apprehended, and at the same time there arises the sublating consciousness "this silver is not real," and it is not possible that one thing should appear as another; we therefore are driven to the hypothesis that owing to some defect, we actually apprehend silver of an altogether peculiar kind, viz. such as can be defined neither as real nor as unreal. This also we cannot allow, since this very assumption necessarily implies that one thing appears as another.
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