Alamban Pariksha

Author(s): Dinnaga, Dharmapala, N Aiyaswami Shastri
Publisher: Adyar Library

Page 91

DHARMAPALA'S COMMENTARY
and with this intention the above statement was made. It is so lest the sound and other atoms should cause to raise up the consciousness of other sense-organ. Someone says: In the self of consciousness the gross form is not perceived; hence it is not object of itself 21 just like the atom of the sense-faculty. Because the theory that the image of consciousness is due to the bringing home of the real object-image upon consciousness is not reasonable, the saying that no gross-form is perceived as appertaining to consciousness is very appropriate.22
Thus we have spoken that
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atoms are not objects of consciousness."
The reason for this is that they do not possess the form [that is experienced in consciousness] and that the hypothesis that they are its objects is not well proved by any means of knowledge (pramāņa).
If so, [the opponent says,] then, let the aggregate of atoms be its object. [That could not be possible.] If you, [says the author,] desire to prove your proposition on the ground that all things spoken of (in the world) are established (as real); [then, I may reply that] your reason is not an established one; this will be a true logic.
แ
Though the aggregate possesses the image of consciousness".
2" Cf. Pramānav. vrtti, II, 211 : तस्मान्नार्थे न च ज्ञाने स्थूलाभासस्तदा
त्मन:
22
It is not clear what the author has replied in regard to the fallacy of reason that has been pointed out by the opponent.