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 724

EXAMINATION OF THE PERSON OF SUPER-NORMAL VISION'. 1449
"Why?"
Anaer How can that person, etc. etc.-If your own knowledge comprehended all things, then alone could the Omniscient Person be apprehensible to yourself, - not otherwise ; because the Omniscient Person can never be apprehended by one who is not himself omniscient.-(3276-3276)
The following might be urged-" The Omniscient Person may not be apprehensible by us ; oven so, why should the said negative arguments not bo urged in proof of his non-existence ?" Answer:
TEXT (3277). As A MATTER OF FACT, ANY NON-APPREHENSION - IN THE CASE OF THINGS OF THE NATURE OF THE PERVADER', THE CAUSE' AND THE NATURE' OF THE OMNISCIENT PERSON-WOULD NOT BE OPERATIVE, BECAUSE BY HIS VERY NATURE, HE is
IMPERCEPTIBLE.-(3277)
COMMENTARY.
Because the Omniscient Person is not apprehensible by you, therefore the pervader', the cause and the nature of the Omniscient Person, if not apprehended, cannot be regarded as the 'non-apprehension of what is apprehensible'. That is to say, the arguments based upon the non-apprehension of the 'pervader', of the nature', or, of the cause ', -which are the first three arguments urged above,-are not applicable.-(3277)
Says the other party "In that case, the other arguments may be operative; oven so the non-existence of the Omniscient Person would become proved".
The answer to this is as follows:
TEXTS (3278-3279).
This NOX-APPREHENSION PROCEEDS IN nine WAYS : DUE TO ITS BEING PUT FORWARD IN DIVERSE WAYS CONSISTING OF THE non-cognition AND cognition OF THE SAID THEEE AND THEIR CONTRARIES (RESPROTIVELY). AND WHEN IN ITS VERY BASIO FORM, THE
Non-APPREHENSION HAS BEEN SHOWN TO BE INAPPLICABLE TO THE OMNISCIENT PERSON, THE OTHERS BECOME SET ASIDE WITHOUT MUCH
EFFORT.-(3278-3279)
COMMENTARY
This the aforesaid non-apprehension-of (1) the nature, (2) the Pervader and (3) the Cause—with its ramifications becomes ninefold.