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TATTVASANGRAHA : CHAPTER 1.
existent, be something eternal ; under the circumstance what of it would be there which would be produced ? Also because no second apprehension is possible, the Manifestation of the Effect cannot consist in the appearance of the Cagnition of that Effect. The particle also has the cumulative force ; and it has to be construed apart from its place in the text; it should be taken as after the word ' asambhaval',-i.e. at the end of the sentence). So that the sense comes to be as follows:-According to your view, Cognition (Conscious. ness) is one only,—your doctrine being that from Creation down to Dissolution, there is only one Consciousness; and it is this same Consciousness that constitutes Definite Cognition ; apart from this then, what other apprehension is there which would be styled 'manifestation', and which would be produced by Causes?
The following might be wrged here (by the Sänkchya)—"The Apprehensio of an object is not of the nature of Buddhi (Consciousness), it is of the nature of Manas', Mind'".
But that cannot be right; because all these terms-Buldhi' (Intelligence), Upalabhi' (Apprehension}, dhya vizsuya' (Determinate Cognition), • Manas' (Mind), Samvilli' (Knorledge) and so forth.—ære synonymous. Tluis is going to be explained later on.
Nor can. Manifestation of the Effect consist in the remoral of vohat has been obstructing ils apprehension': for the same two reasons. For instance,
that which has been obstrueting its apprehension' being something eternal (ex hypothesi), no removal of it is possible. It is not possible for this *removal' to be in the nature of 'disappearance'; because until the thing has renounced its previous form, it cannot disappear'.
Further, because there is no possibility of a second apprehension, there cilu be no obstacle to apprehension; as there can be no obstruction (coucoal. inent) of what is non-existent, because what is obstructed' is always something that is existent. From all this it follows that there can be no removal of the Obstruction (of Appreliension).
Or the torm nityatuit', 'because of its being constant' in the Test), may be taken to mean that, because the Cognition of the Effect is constant (eternal), there can be no obstruction of it, and because such obstruction is impossible, there can be no obstruction' of it.-Nor again can the removal of the obstruction' be Isought about by anything, because it is characterless (being a negative entity, it has no positive character),
Under the doctrine of the Existent Effect', the futility of the cansal operation is not the only incongruity; the impossibility of Bondage and Liberation is another incongruity; in fact, the most undesirable contingency of the cessation of all worldly notivity cannot be avoided. For instance, you hold the doctrine that Liberation follows on the appearnace of True Knowledge, in the shape of real discrimination between Matter and Spirit ; now as this True Knowledge is always constantly present, all embodied beings would be always "liberated'; hence there could be no 'Bondage'. Conversely, 'Bondage also has been held to be due to Wrong Notion (Mis. conception, Illusion); and as this Illusion also would be a constant factor, all beings would be always 'under bondage'; and under the circumstances, how could there be any Liberation'
| SR No. | 007608 |
| Book Title | Tattva Sangraha Vol 1 |
| 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 |