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32
TATTVA-KAUMUDI
[XXVII
XXVII
The first phrase 3491H*, gives the general characteristic of the mind and the second phrase q*i : gives the proper function of the mind. गौड० interprets संकल्पकं as प्रवृत्ति peggia, i. e., which determines the functioning of the two sets of spaces ). ara understands tega as @aqoratoarea progna 1. e. perceives the definite properties as belonging to the thing apprehended. जय° and चन्द्रिका agree with वाच०. What ajao means is that all the senses of perception cognise their respective objects vaguely, and this is Arame #cute or simple-perception. But as mere simple-perception of an object is of no use in our every-day life, so the help of mind is sought to give a defır.te and concrete shape to that percept. This is what is called flame TRUT or complex-perception The first is नामजात्यादियोजनाहीनं आलोचनज्ञानं, and, therefore, Array; the second is 71AFICOIATTI Fri, and, therefore, सविकल्पक. In his support. वाच० cites अस्ति यालोचितज्ञानं etc., from
It's teará ( on 1. Ħ. I. 4, verses 112 and 120, pp. 168 and 172, Chow. S. S.). The phrase a: qi gadirt risicareer I TETAÁTja, has been thus explained by TreTTO in his commentary on the above-ai fiatalgica BEUT
EMTA TT That ma-, which is the same as fataTootfagura fazer of argo. S. N. S. is beside the point when he says that according to grao “mind explicates what is indeterminate, it does not add to the given material. But the verses cited by Vācaspati would suggest that forms and qualifications are created or added to the original perception by the mind." (p. 61 ). For, according to the author of the
tamaa whose verses are quoted here, we have the knowledge of सामान्य and विशेष both in the निर्विकल्पक stage; but this knowledge is not combined into a definite concept, as in the fame94. stage. We are cognisant of both, and spera in the Araras99stage, but separately; but we cognise
