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

Page 286

RELATION BETWEEN ACTIONS AND THEIR RESULTS.
291
TEXTS (490-491). “IT THE JAR AND SUCH THINGS EXISTED ONLY FOR ONE MOMENT, THEN THEY COULD NOT BE PERCEIVED BY THE EY; AS THINGS THAT HAVE BEEN DESTROYED ARH NEVER COGNISED,-AS IS FOUND IN THE CASE OF THINGS LONG PAST.THE RELATION OF CAUSE AND EFFECT' CANNOT BE APPREHENDED BY MEANS OF PERCEPTION AND NON-APPREHENSION , BECAUSE THI NATURE OF THINGS IS NOT APPRE
HENDED AT ALL".-(490-491)
COMMENTARY. The Relation of Cause and Effect is sought to be proved through Perception (of Effect only when the Cause is present) and Non-apprehension (of the Effect when the Cause is absent). Under the circumstances, if Things were momentary, as they could not be in existence at the moment of their cognition, they could not be perceptible : as the relation of Cause and Effect is not possible between things existing at the same moment. Thus there is no possibility of Perception or Non-apprehension (in support of the momentariness of things); spocially because 'Non-apprehension also is only a form of 'Perception', being, as it is, of the nature of the apprehension of a Thing as not related to anything else ; and hence there being no use for it when there is no apprehension of any thing, Such being the case, how could the relation of Cause and Effect be provod through Perception and Non-apprehension 14(490-491)
Even though there be an apprehension of the Thing--as there can be no one entity who would comprehend the preceding and succeeding Moments,
-there can be no relation between these two.This is what is shown in the following
TEXT (492). “ WHAT PERMANENT DOER (AGENT) IS THERE WHO WOULD CORRELATE THE COGNITIONS APPEARING IN SUOCESSION? IT ANY SUCH WERE SEEN, TREN ALONE WHAT IS DESIRED COULD BE ADMITTED; AND IF ANY SUOH IS NOT SEEN, THEN THIS LATTER CANNOT
BE UNDERSTOOD."-(492)
COMMENTARY. The torm gati' stands for apprehension.- Kramavadgatim ', -the gati', apprehension, which is keramavati', successive.-'Who would correlate ' have a comprehensive notion of .--That is, no one.--If there were any one who would conceive of such a comprehensive notion as-The smoke has become cognised through the cognition of the Fire, and without the cognition of the latter the former is not cognised 'which appears in succession, -as apprehended by a single Perceiver, then it might be possible to establish the relation of Cause and Effect:-There can however be no such correlator,