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XXIII. The 'seven-nuance-view'
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fore that the Chief of Expositors ) says: "Because of the establishment of the not-given by the given"). Such an entity composed of substance and States Thou alone didst bring to light, you only showed, not another; so we understand the restriction by the emphasis.
'Surely, the substance is adaptable to some terms and presentations, and the States are fields for other terms and presentations; so how is there a single entity composed of both ?' -- anticipating such an objection, he gets rid of it by means of a specification: 'from distinction of expression,' etc. With distinction of expression, defined and complete expression and incomplete expression, a pair of expressions; arising, demonstrated entity in regard to which there are numerically seven 'nuances', forms of statement; is so: 'Surely, if by His Holiness, friend of the Triple Universe, to all without distinction a reality of entities on such lines was exhibited, then why do those belonging to other sects take objection thereto?' - in reply he says: knowable by the typically wise. Those who, by reflecting upon the division of objects, valid and other, are awake to the reality of entities as they are, they are the 'wise'. The supremely wise are the typically wise', beings, apt for cognition, natural or acquired, one or other, clarified by correct outlook; thereby alone knowable', possible to be known, to be outlined; and not on the other hand also by others whose intelligence has not been whetted by the whetstone of maturity in the study of their several own treatises. For these, through having minds spoiled by beginningless suffusions of false outlook, (176) are, owing to nonrecognition of the reality of entities as it is, not types of wisdom. And to this effect the Scripture -
"From non-distinction of the existent and non-existent, through casual entertainment
of the causes of their being; Through lack of the fruit of cognition, there is on the part of the false viewer non
cognition"8). This is why they record the whole therein (in the Scripture) included "Twelve-membered'?) as false Scripture (177): through their anxiety to apprehend the reality of entity as they please without consideration of the justifications. Whereas, comprised in the correct view even false Scripture turns out to be correctly inspired: since by procedure of persons of correct view in compliance with the teaching of the omniscient even a matter stated in a falsely inspired work is elucidated as having for object affirmation and denial according to fact. As thus: In the Veda for example in statements such as "Sacrifices should be made with goats" 8), persons of false views expound the word 'goat' as designating an animal; (178) but those of correct views conclude that 'not to be used for procreation', - barley, rice, etc., three years old, sesamum and lentil, five years old, panicum and mustard seven years old, etc., is used as a synonym for grains. This is why by the holy Sri-Vardhamāna-svā min the Vedic verses -
"Having arisen as simply compact of thought, from those physical elements, into them
it afterwards perishes; there is not consciousness after death", etc.),
4) Umāsvāti in Tattvārthādhigama-sūtra, V. 31 (M. L.). 5) Sc. when what is not stated is obvious from what is stated. *) From Viseşāvas yaka, v. 115 (M. L.). ) On the 'Twelve Angas' of the Jain Canon see Outlines of Jainism, Appendix V. *) Quoted in Brhad-aranyaka-u panişad, II. iv. 12 (Dhruva).
) The device of explaining away, as here, by etymologies, but also sometimes by emendations, etc., in texts, what is inconvenient in 'Scriptures', was adopted not less frequently by Indian, than it has been by other, exegesis. 'Not to be used for procreation' substitutes for aja, goat', an a-ja, here interpreted as 'not-beget.
10) From Brhad-aranyaka-u panişad, II. iv. 12 (M. L.).
