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TATTVASANGRAHA : CHAPTER XIX.
TEXT (1546). THE REASON (PREMISS) HERE PUT FORWARD IS 'NOT ADMISSIBLE FOR
THOSE WHO DECLARE THAT ANYTHING COGNISABLE IN THE FORM OF COMMONALTY' (OR UNIVERSAL) FALLS UNDER THE CATEGORY OF THE NON-EXISTENT'. AND IN THE CASE OF THE FORMER OF THE TWO PROBANDA (PUT FORTH), THE PREMISS BECOMES PART OF THE PROPOSITION ITSELF.-(1546)
COMMENTARY. The term artia in the compound 'Sāmānyārtha', stands for 'what is cognisable.
As regards both the Propositions put forward,--the Buddhists hold that any such thing as "Commonalty' (Universal) can have no character (existence); hence they cannot admit the statement that Commonolty is anything other than purely non-existent; so that to that extent, the Probans cited is 'inadmissible!
As regards the first Proposition, that Commonalty is an entity, in that connection, the Reason cited forms part of the Proposition itself; for instance, it is only an entity that can be other than non-existent'; because the entity is only the negation of the non-existent'; and it is this same that has been put forward, in other words, in the Premiss (Reason): and that same is the Probandum also ; thus the Premiss forms part of the Proposition.-(1516)
Further, because it is of the nature of Remembrance, therefore, being like any other Remembrance, Analogical Cognition cannot be a valid form of Cognition. The following Texts explain how Analogical Cognition is of the nature of Remembrance :
TEXTS (1547-1549). WHAT HAPPENS IN THIS CASE IS THAT THERE ARE SOME PARTS IN THE
Garaya's BODY WHICH BRING ABOUT COGNITIONS SIMILAR TO THOSE BROUGHT ABOUT BY THE PARTS OF THE Cow's BODY HENCE WHEN THE Gavaya IS SEEN, THERE FOLLOWS THE REMEMBRANCE OF THE PARTS OF THE Cow'S BODY THAT HAVE BEEN SEEN BEFORE REPEATEDLY. IT IS FOR THIS REASON THAT, THERE DOES NOT ARISE ANY IDEA OF THE HORSE AND OTHER ANIMALS, THROUGH THAT SIMILARITY,BUT IT DOES ARISE WHEN THE Gavaya IS SEEN. OTHERWISE, IF THERE WERE NO SUCH REMEMBRANCE, WHAT WOULD BE THE DIFFERENCE (BETWEEN THE CASE OF THE COW AND THAT OF THE Horse) ?-(1547-1549)
COMMENTARY. In its essence, there is no such thing as Similarity; all that is there is that there are some parts in the Gavaya's body which bring abont the same