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 225

950
TATTVASANGRAHA: CHAPTER XXIII.
manifested ---by itself, by its very nature,-just like the Light diffused in the atmosphere.—(2000)
Question :-"Why is the Cognition not regarded as the Apprehender (of itself) ? " Answer
TEXTS (2001-2002).
THERE CAN BE NO SELF-COGNITION OF THE COGNITION, IN THE SENSE THAT IT IS THE action AND ALSO THE active agent ; BECAUSE ONE AND THE SAME ENTITY, WHICH IS IMPARTITE IN FORM, CANNOT HAVE THREE CHARACTERS. HENCE THE ONLY RIGHT VIEW IS THAT THE 'SELF-COGNITION OF THE COGNITION IS DUE TO ITS BEING OF THE VERY NATURE OF CON. SCIOUSNESS. UNDER THE CIRCUMSTANCES, HOW CAN THERE BE ANY COGNITION OF ANY OTHER THING IN THE SHAPE OF
THE OBJECT' (2001-2002)
COMMENTARY.
* Three characters -of the Cogniseil, the Cogniser and the Cognition.(2001-2002)
The following might be urged : "Just as there is self-cognition of the Cognition itself, so would there be cognition of the External Thing also, without there being an apprehender and an upprchended".
The answer to that is as follows:
TEXT (2003).
THE FORM OF ANY OTHER THING IS NOT SUCH THAT UPON ITS COGNITION, SOMETHING ELSE WOULD BECOME COGNISED ; BECAUSE, IN REALITY,
THINGS ARE DIFFERENT FROM ONE ANOTHER.-(2003)
COMMENTARY.
Thongh it has been assumed that there is the single form of Entity - as differentiated from non-entity - which is common to all things, yet in reality, they are all different among themselves ; hence there is no one-ness' among them. This is what is meant by the phrase-'in reality':-(2003)
The following might bo urged :-" Even though the External Thing be different from the Cognition, yet it could be cognised ', 'apprehended - just as the Cognition itself is ".
The answer to that is as follows: