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ofernal. If with its own form it manifests itself in the forms of other objects, then there will not be a deaf man, because the object whicle are seen by him are nothing but the manifestations of sound,
2. There is no necessity to postulate a real form of sound in the objects endowed with colours, like blue or yellow, though it is not seen in those things except their blue or yellow forms. This theory holding al objects as endowed with the form of the wordspirit cannot be proved, as it cannot be established either by preception or by inference.
3. According to this theory there is nothing real except the word-spirit. But wherefrom comes the emancipated ascetic ? Is he different from this word-spirit or is he the same? It cannot be explained. Further, it is necessary to explain the origin of ignorance. Is it a different thing from the word-spirit? If so, what is the relation between this word-spirit and ignorance? Is ignorance eternal or non-eternal? If eternal, emancipation cannot be explained ; if not, what is its cause ? So this theory is antenable.
VI Purusapariksa. Examination of the Doctrine of Anthropomorphic God.
This discussion refers to the conception of Puruşa in the Samhitas and Brahmaņas.
1. Puruşa alone creates the Universe. He is the cause of creation, protection and the destruction of the Universe, and he is eternal.
2. He creates the Universe either in sport or out of pity with the help of the act-force, or because it is his nature.
Refutation.
1. This conception of Puruşa can be refuted in the same way as the conception of Isvara has been refuted in the Isvarapariksa (Vide item 5).
| SR No. | 010566 |
| Book Title | Tattvasangraha 01 |
| Original Sutra Author | N/A |
| Author | Embar Krishnamacharya |
| Publisher | Central Library |
| Publication Year | 1926 |
| Total Pages | 832 |
| Language | Hindi, Sanskrit |
| Classification | Book_Devnagari |
| File Size | 57 MB |