latter knowledge the four means mentioned above.




THE SMALL SIDDHANTA.

To this argumentation we make the following reply. We admit that release
consists only in the cessation of Nescience, and that this cessation
results entirely from the knowledge of Brahman. But a distinction has
here to be made regarding the nature of this knowledge which the
Vedanta-texts aim at enjoining for the purpose of putting an end to
Nescience. Is it merely the knowledge of the sense of sentences which
originates from the sentences? or is it knowledge in the form of
meditation (upasana) which has the knowledge just referred to as its
antecedent? It cannot be knowledge of the former kind: for such
knowledge springs from the mere apprehension of the sentence, apart from
any special injunction, and moreover we do not observe that the
cessation of Nescience is effected by such knowledge merely. Our
adversary will perhaps attempt to explain things in the following way.
The Vedanta-texts do not, he will say, produce that knowledge which
makes an end of Nescience, so long as the imagination of plurality is
not dispelled. And the fact that such knowledge, even when produced,
does not at once and for every one put a stop to the view of plurality
by no means subverts my opinion; for, to mention an analogous instance,
the double appearance of the moon--presenting itself to a person
affected with a certain weakness of vision--does not come to an end as
soon as the oneness of the moon has been apprehended by reason.
Moreover, even without having come to an end, the view of plurality is
powerless to effect further bondage, as soon as the root, i.e.