NOTES. 145 imputation is gainsaid, and this gainsaying is termed rescission;’ अध्यास,which is synonymous with अध्यारोप, is defined in the opening part of Sarirakbhasya, as, “स्मृतिरूपः परत्र पूर्वदृष्टावभासः ” “the appearance, in the form of remembrance, of something seen before else. where. ” as, for example, the appearance of silver in nacre Three other definitions of the term follow; and further on it is defined as अतस्मिंस्तद्बुद्धिः, an expression reproduced in Vivekchudamani 140. See also अध्यारोप- न्याय and अपवादन्याय in Vachaspatyam, under the word न्याय; and the opening part of Bhasya on Brihadar nyaka Upanisad (p. 10 of Anandasrama, edition). .Page 8. अज्ञानं तु । Note, in the preceding line, the declared unreality of ignorance, albhough it is accepted as an indescribable 'something, and the material cause of the world ! The following extract from Professor Venis' translation of the Vedantasiddhiantamuktavali( pp. 14, 15) will be of interest here :—‘‘Of the reality of Nesci- ence [avidya] there is no evidence, revealed or human Is Nescience proved by Veda, or by perception &c., or is it assumed to account for the world of experience, which cannot otherwise be accounted for? Not by Veda..Now by perception, inference, or human teaching. For, if by any of these Nescience were clearly proved, controversy would be at an end. And since there is no evidence for Nescience, it must needs be granted that Nescience is assumed to account for the otherwise inexplicable production of the unreal world...For there is no other course apart from this assumption of Nescience. ” The absurdity of seeking a proof of Ignorance is set forth in the following couplet quoted on page 125 of the foregoing work. –‘अज्ञानं ज्ञातुमिच्छेद्यो मानेनात्यन्तमूढधीः। स तु नूनं तमः पश्येद्दीपेनोत्तमतेजसा ॥ For the origin of the idea expressed in this verse, see तमोदीपन्याय in maxims i (2nd edition). It may be 1B
