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VOGADRŠTISAMUCCAYA कुंदृष्ट्यादिवन्नो सन्तो भाषन्ते प्रायशः क्वचित् । निश्चितं सारखच्चैव किन्तु सत्त्वार्थकृत् सदा ॥१४२।।
kudrş!yadiran no santo bhāşante prājaśaḥ kvacit / msatarin sāravac caiva kintu sattvarthakxt sada ||142||
Almost never do the saintly persons speak in the manner of the evilminded persons and the like; for the former always speak what is dcfipite in weaping, what is full of meaning, but at the same time what proves beneficial to others
निश्चयोऽतीन्द्रियार्थस्य योगिज्ञानादृते च न । . अतोऽन्यत्रान्धकल्पानां विवादेन न किश्चन ॥१४३||
niscayo'lindriyārthasya yogijñānād ste ca na / alo'py atrāndhakal panām vivadena na kificana ||143||
A determination of the nature of supra-sensuous entities is impossible except through yogic knowledge, hence also to enter into dispute regarding these matters will be futile on tbe part of those who are like blind persons (so far as these matters are concerned).
न चानुमानविषय एषोऽर्थस्तत्त्वतो मतः । न चातो निश्चयः सम्यगन्यत्राप्याह धीधनः ॥१४४॥ यत्नेनानुमितोऽप्यर्थः कुशलैरनुमातृभिः । अभियुक्ततरैरन्यैरन्यथैवोपपाद्यते ॥१४५॥
na cānumānavisnya eşo'rihas tattuato malah | na cato niscayah samyag anyatrāpy aha dadhanah //144|| yatnenānumito'py arthah kušalair anumālrbhiḥ / abhiyuktatarair anyair anyathaivopapadyate ||14511
Moreover, these matters essentially fall outside the scope of inferential knowledge while, in point of fact, a right determination of the nature of things through inferential knowledge is impossible even elsewhere (i. e, even in the case of sensuous entities). As has been said by a map of rich wit (i.e. by Bhartrhari): "Even alter people skilled in the art of inference have inferret a ibing through hard labour it so happens that those more skilled than them prove the same thing to be otherwise".
