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OTHER FORMS AND MEANS OF KNOWLEDGE.
813
follows:-By the process of Preclusion, 'non-modification' is something * contrary to modification': it is this, as appearing at certain times, that is monnt to be the characteristic feature of Negation. If it were not this occasional 'non-modification that is meant by the process of Preclusion, then the thing defined would be there at all times. Such non-modification is not possible in the case of the Soul; as the possibility of any modification of an eternal entity has been already rejected. Under the circumstances, how could there be any basis for what is only the contrary of that Modification by the process of Preclusion ?
The 'sattua', 'entity, meant here is the Soul, which is qualified by the adjective nitya', eternal': Or, the compound nityasattua' may be expounded as that of which, the sattua, existence, is nitya eternal'; that is, eternal.
* The existence of the contrary of such modification':- the contrary of modification' is non-modification this cannot be occasional; it must be eternal; as being always of one and the same form, the Soul is one only.(1660)
The following might be urged-"Non-modification is not of the nature of * something contrary to modification, it is only of the nature of the absence of modification, so that the definition cannot be impossible".
The answer to this is as follows:
TEXT (1661).
IF WHAT IS MEANT BY 'NON-MODIFICATION IS ONLY THE absence of modification,-THEN, AS THE ENTITY CONCERNED IS ETERNAL, THIS SHOULD BE UNDERSTOOD TO BE THERE AT ALL
TIMES, AS IT NEVER CEASES.—(1661)
COMMENTARY.
Tatpratiksē pamātrātmd'- Tat' is modification Pratikpepa' is denial, absence; matra' is only that which has this absence of modification for its essence.
This i.o. the non-modification in the form of absence of modifications should be always of one and the same form; as there can be no modification of the Soul.-(1661)
In the following Texts, the possibility of non-modification' is taken for granted, and then it is shown that the definition is too wide :