Tattva Sangraha Vol 1

SR No.: 007608
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 753
Language: English
Classification: Book_English
File Size: 42 MB

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TATTVASANGRAHA CHAPTER V.
Consciousness itself. For instance, Brahman Itself is Light, because It is of the essence of Sound, and because it is of the nature of Intelligence."
This however is contrary to our own experience ; for instance, even when one has his mind wandering elsewhere, when looking with his eyes upon Colour, one has such non-determinate perception of the Blue and such things as is free from verbal expression ; this is going to be explained in detail later on.
This also sets aside what has been asserted as to "there being no cogni. tion in the world which is not associated with words
From all this it follows that the undifferentiated Brahman of the essence of Sound cannot be proved by Perception.
Nor enn It be proved by Inierence. If there were an Inference (of Brahman) it could be bused on a Probans in the form of an Effect (of that Brahman), or in that of the nature of Brahman Itself.-As for mere Nonapprehension, it can have only negation for its object, and can have no influence upon an affirmation (such as that of the Existence of Brahman). Now, there can be no Probans in the form of an Effect, because no effect can proceed from what is eternal; because any fruitful action either consecutive or concurrent-would be repugnant to the very nature of the oterual Thing.–Nor can there be a Probans in the shape of the nature of Bralıman Itseli: because the Thing itself, in the form of Brahman, is still not established; and so long as the Thing itself has not been established, no nature or character of it can be established independently by Itself.
It might be urged that there may be some other Probans (apart from the two just mentioned).-In answer to this, it is added-Apart from these, etc.; -i.e. apart from Nature and Effect, there is nothing that can prove your Probandum; as no other Probans would be invariably concomitant with it ; and what is not invariably concomitant cannot serve as a Probans; for, if it did, it would lead to absurdities.
It has been asserted that Things are associated with Sound-forms ;stich association has not been proved, and is absolutely false ; and as such cannot prove the fact of Brahman being really of the essence of Sound.
Nor can such a Braluman be proved by Scripture; as the character of Scripture itself is uncertain.
"Non apprehension also is a sort of Indication (Probans); but that is included under what has been mentioned already as Nature : - Nop can this 'Non apprehension serve to prove Existence ; and it is Existence that is desired to be proved; this is what is meant by the phrase which could prove the existence of Brahman.-(147-148)
Further, you must understand that Brahman is not capable of bringing about even mere Coguition; and being so incapable, Its form turns out to be that of mere non-entity. A further elucidation of this is supplied in the following Text: