Tattva Sangraha Vol 2

SR No.: 007609
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1939
Total Pages: 887
Language: English
Classification: Book_English
File Size: 84 MB

Page 167

892
TATTVASANGRAHA: CHAPTER XXII.
TEXTS (1869-1871).
** WHEN THE OTHER BODY HAS NOT BEEN SEEN, HOW CAN IT BE UNDERSTOOD THAT THE REQUIRED SUBSTRATUM IS THE BODY THAT IS BORN SUBSEQUENTLY? How TOO COULD THE CONSCIOUS. NESS, RESIDING IN DIFFERENT BODIES, BE RELATED TO THE SAME CHAIN OF COGNITIONS',-BEING LIKE THE CONSCIOUSNESS OF THE ELEPHANT, THE HORSE AND OTHER ANIMALS ?-FOR THESE REASONS, AS THE SUBSTRATUM OF CONSCIOUSNESS, YOU HAVE EITHER TO SEEK FOR A BEGINNINGLESS AND ENDLESS TRANSMIGRATING PERSONAL ITY,-OR ACCEPT PURE MATERIALISM."
(1869–1871)
COMMENTARY. "It might be argued that the Consciousness would be subsisting in that intermediate body which would be produced immediately after death". But that cannot be right; because no such intermediate body has ever been seen appearing immediately after death; and there can be no certainty regarding the existence of what has never been seen; as such a thing is always regarded as non-existent.
Nor can it be right for the Consciousness of one 'chain' to subsist in another body ;-as in that case the character of being related to the same * chain would be lost ;-just as in the case of the Consciousness of the different animals, Elephant, Horse and so forth.
"The argument may be formulated thus Consciousness appearing in different bodies cannot belong to the same 'chain 's-like the Cognition of the Elephant and that of the Horse,-the Consciousness subsisting in the dead body and that subsisting in the succeeding Intermediate Body subsist in different bodies ; hence there would be the possibility of the apprehension of what is contrary to the wider conception ;-but as a matter of fact, there is no such apprehension ;-hence the contrary must be true. That is, what are related to the same Chain' cannot subsist in different bodies,-.g. the Consciousness of the Elephant does not subsist in the body of the Horse;
-the Consciousness of every person is related to the same 'Chain'-hence there is apprehension of what is concomitant with the contrary ; because
being related to the same Chain' is invariably concomitant with subsisting in the same body', which is contrary to 'subsisting in different bodies'.
The words- For these reasons, etc. etc.'-recapitulates the Materialist's view.
Adiis birth, beginning nidhana' is destruction, end ;-that which has neither beginning nor end is beginningless and endless.