16 SRI-BHASHYA. {Chap. I. Part. /.
(real) oneness of the moon is known; and that even though it (i. e. the innate impression of distinctions) has not ceased to be, since its roots have (already) been cut, it is powerless to bind (the self) : because it is impossible for knowledge not to come into existence when the necessary materials for it are available; and because even where there is the wrong innate impression, it is seen that the knowledge which stultifies (such impressions) results from the teaching of trustworthy preceptors, and from the bases of logical inference, &c. It is not possible for you to say that even when there is the knowledge of the meaning of Vcddntic passages, the perception of distinctions continues to be, owing to the existence of a small vestige of the beginningless innate impression (of distinctions); because this innate impression, itself forming the means for the production of the perception of distinctions, is of the nature of an unreality, and is (therefore) removed at once by the genesis of true knowledge. If, even after the origination of knowledge, there be no removal of that (innate impression) which is unreal, then there can be nothing el c 'e to remove it ; and therefore there will never be the removal of this innate impression (yawna^. To say, that the perception of distinctions which results from such innate impressions has its roots cut and still continues to exist, is childish talk. In the case of the perception of two moons (when there is only one in reality) and in the case of other such things, even though the stultifier (of such a perception) is near at hand, the persistence of the false perception is not contradictory to reason ; because the really existing darkness and such other misguiding things, forming the cause of (such) false perception, are not (thereby) destroyed, owing to the fact that they are not injuriously affected by (true) knowledge. But the effects in the form of fear, &c., (due
