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 365

1090
TATTVASANGRAHA : CHAPTER XXIV.
like its own form, one Individual, would not be present in another Individual [so that there could be no concomitance, negative or positive, of it).
(b) and (c) If it is different from the Individuals, as such difference is not admitted by the Mimamsaka, whether it be different or the same in regard to each individual, it would, in either case, be Inadmissible!
It is for this reason that the defect in the fourth alternative (d)—whereby the 'amenability is different from the Individuals, but the same in all-has not been separately mentioned. Because there would be room for it only if the difference were admitted.
In regard to non-eternality' (which is another Reason put forward by the Opponent, against the expressiveness of words),- if it is different from the Individuals, the Corroborative Instanco would be devoid of the Probandum.-If, on the other hand, it is non-different from them, the Instance would be certainly devoid of the Probandum ; because one Individual can never be present in another Individual.-(2320-2321)
Next tho Mimamsala proceeds to point out the Inconclusive character of another Probans cited by the Opponent- Because it is invariably concomitant with effort
TEXTS (2322-2324). * BEING PERCEIVED AS FOLLOWING FROM EFFORT' HAS BEEN
ADDUCED AS A REASON FOR THE WORD BEING A PRODUCT AND NONETERNAL. THIS IS INCONOLUSIVE', IN VIEW OF CERTAIN THINGS THAT ARE not-momentary ;-SUCH AS THE THREE THINGS : (1) Con. SCIOUS DESTRUCTION, (2) UNCONSCIOUS DESTRUCTION, AND (3) ĀKĀSHA: (1) WHEN THE DESTRUCTION OF THINGS IS BROUGHT ABOUT INTENTIONALLY, IT IS REGARDED AS CONSCIOUS DESTRUCTION' :-(2) WHEN DESTRUCTION IS not BROUGHT ABOUT INTENTIONALLY, IT IS UNCONSCIOUS DESTRUCTION '; --BOTH THESE, BEING 'IMPERISHABLE', HAVE BEEN REGARDED (BY THE Bauddha) As
UNCAUSED' ALSO."--[SEE Shlokavārtika-ETERNALITY OF WORDS, 22-23)—(2322-2324)
COMMENTARY. What is meant by Prayatnānantariyatua' is the character of being perceived as following after an effort.-And as this character is present in cases where the Probandum is absent, the said character, adduced as the Probans, for proving that Words are products and non-eternal, is 'Inconclusivo'. For instance, the Buddhists postulate (1) Conscious Destruction, (2) 'Unconscious Destruction', and (3) Akasha' as three entities which are unmodifiable and not-momentary, i.e. eternal. And yet, the Probans in question (being perceived as following after effort') is found in these also.
This is what is pointed out by the words when the destruction, etc. etc. --that destruction of things like the Jar which is brought about intentionally,