0022 Verse 24

Original

न सन्देहविपर्यासौ निवर्त्त्यौ सर्वदा स्थितेः ।
नापि निश्चयजन्मास्ति तत एव वृथाऽखिलम् ॥ २४ ॥

na sandehaviparyāsau nivarttyau sarvadā sthiteḥ |
nāpi niścayajanmāsti tata eva vṛthā’khilam || 24 ||

The doubt and the misconception cannot be set aside, as they would be always there. nor is the producing op definitely certain cognition possible, for the very same reason. hence all that has been said is futile.—(24)

Kamalaśīla

In the following text, the Author proceeds to explain why the said fact is not compatible with reason, under the Sāṃkhya theory:—[see verse 24 above]

[It is not compatible] because, as regards Misconception and Doubt, both of these, under your theory, would be of the nature of either Sentience (Consciousness, Spirit) or Cosmic Intelligence and Mind; in either case any setting aside of these would be impossible, because Spirit, Cosmic Intelligence and Mind,—all these being eternal (constant),—Misconception and Doubt also would be constant. Nor would the production of Definitely Certain Cognition be possible through any Means; for the same reason,—i.e. because it is always there (ex hypothesi).—From all this it follows that all that you have said in support of your doctrine is entirely futile.—What tins hints at is that the Sāṃkhya -doctrine involves self-contradiction; for instance, when the Sāṃkhya speaks of the means of producing a definitely Certain Cognition, it implies the producing of the Definite Cognition which has not been there; and this is contrary to the assertion that ‘the Effect is existent’; so there is clear self-contradiction.—(24)