Tattvasangraha 01

SR No.: 010566
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

Page 130

TOREWORD .: .
OXXVIL Refutation. 1. The categories, like substance etc. by which the knowledge of 'ascetics' etc. may be held to be produced are unreal. The cause of such Vijñána is not the categories but the tendency (Vasand) of the mind which, with the help of the words, produce the Vijñanas, such as of the ascetic etc. So it is not necessary to formulate the existence of the external objects as the causes of these Vijñanas.
2. The manifestation of a thing cannot be regarded as the meaning of the word, because the word does not possess the power of expressing the same thing at all times. Things differ every moment. A word which expresses one thing at one moment cannot express the same thing in another moment, because that thing ceased to exist in the subsequent moment and thereafter. If you hold that things are not momentary, even then as manifestations of things differ from each other, it is impossible to use the same word for other manifestations than that in which the power of the word has once been ascertained. The genus also in which the power of the word could be ascertained has already been refuted.
8. The existence of an external object which is meant by the word is either the manifestation of the object or the generality. If so, it cannot be explained as to how the word once used to mean one kind of manifestation can be used in other manifestations. If mere existence of the object is meant by the word, how can it mean a cow or a horse! If you say that both existence and the genus are meant by the word in that case we will reply that you are adding something to the original thesis, namely the generality which has already been refuted.
4. If words mean the combination of qualities or a new thing resulted by the combination, then how can the word used in one combination be used in another combination which is altogether different from the previous one! There is no generality which will protect you.
5. In the Prakstipariksa we have already refuted that there is nothing real which continues to be the same in all its unreal changes. So the theory that a real and continuous thing in the meaning of word is untonable.