VIVEKACHUDAMANI $g
198-9. Avidya or Nescience and its effects are likewise considered as beginning- less. But with the rise of Vidya or Reali- sation, the entire effects of Avidya, even though begin ningless, are destroyed to- gether with their root — like dreams on waking up from sleep. It is clear that the phenomenal universe, even though begin- ningless, is not eternal, — like previous non-existence.
\ Their root — i. e. Avidya.
Previous non-existence — Prdgabhdva — a term of Hindu logic. When we say a thing comes into l)eing at a definite point of lime, we imply also that there was non-existence of that particular thing prior to the moment of its birth. And this ' non- exi!^tence ' is obviously beginningless. But \\. ceases as soon as the thing comes into being. Similarly, AviJya which means absence of Vidya or knowl- edge, even though beginningless, disappears when realisation comes. ]
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