This of course is dissolved when right knowledge
dawns. This indeed brings home to us the truth that the world-appearance
is an appearance which is different from what we
know as real (_sadvilak@sa@na_); for the real is known to us as
that which is proved by the prama@nas, and which will never
again be falsified by later experience or other means of proof.
A thing is said to be true only so long as it is not contradicted;
but since at the dawn of right knowledge this world-appearance
will be found to be false and non-existing, it cannot be regarded
as real [Footnote ref l]. Thus Brahman alone is true, and the
world-appearance is false; falsehood and truth are not contrary entities
such that the negation or the falsehood of falsehood will mean truth.
The world-appearance is a whole and in referring to it the
negation refers also to itself as a part of the world-appearance
and hence not only is the positive world-appearance false, but
the falsehood itself is also false; when the world-appearance is
contradicted at the dawn of right knowledge, the falsehood itself
is also contradicted.
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