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1.
TRANSITORY . . . - ज्ञायेरन हेतुवादेन पदार्था यधतीन्द्रियाः ।।
कालेनैतावता प्राज्ञैः कृतः स्यात् तेषु निश्चयः ।।१४६॥ jñāyeran lietuvādena padārtha yady atındrijāḥ / .kalenaitarata prajnaih krtah syat tesu niscayah ||1461)
Certainly, if the pature of supra-sensuous entities could be ascertained through logical argumentatiou it sbould have been possible by now for the logicians to arrive at a final conclusion on the question.
न चैतदेवं यत्तस्माच्छुष्कतर्कप्रहो महान् । मिथ्याभिमानहेतुत्वात् त्याज्य एव मुमुक्षुभिः ॥१४७॥
na caitad evam yat tasmāc chuşkalarkagraho malian / mithyabhimānahetulvāt tyājya eva mumukşubhiḥ 1/147||
But since that is pot the case those desirous of mokşa should free themselves from this mighty attachmeut for dry logic, for such an attachment causes vain-glory.
ग्रहः सर्वत्र तत्त्वेन मुमुक्षूणामसङ्गतः । मुक्तौ धर्मा अपि प्रायस्त्यक्तव्याः किमनेन तत् ॥१४८॥
grahaḥ sarvatra lalivena mumukşūņām asañgataḥ / muktau dharma api prayas tyaktavyah kim anena tat . //148||
Really speaking, for those desirous of mokṣa it is im proper to have attachment in relation to anything whatsoever. For when at the time of - mokşa even virtues are almiost to be given up why should one stick to a thing like this (i.e. to a thing like dry logic)?
(1487 For a clarification of the idea underlying this verse see the foot-note occurring in the introduction to the present sub-section.
तदत्र महतां वर्म समाश्रित्य विचक्षणैः । वर्तितव्यं यथान्यायं तदतिक्रमवर्जितैः १४९॥
tadatra mahatāṁ vartma samāśritya vicakşanaih / vartitavyan yathānyayam tadatikramavarjitaih //14911
. Thus in their behaviour the intelligent people should follow - in a manner that is just and avoiding all pitfalls - the path of the great ones.
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