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154
TATTVASANGRAHA : CHAPTER VII.
established, then there would be some reason for urging the contingency that the absence of the Soul would involve the absence of Breathing, etc. Otherwise, the urging of the absence of one thing on the absence of another thing not connected with it at all, would be absurd. Certainly the absence of the Son of the Barren Woman' does not entail the absence of Breathing etc. Hence, if someone were to put forward the contingency of absence of Breathing, etc. as due to the absence oi the Son of the Barren Woman',
-like that of the Jar,-this would be entirely inconclusive'; in the same way your argument putting forward the contingency of Breathing, etc. being absent on account of the absence of the Soul is purely inconclusive, for the simple reason that no connection is known to subsist between Breathing, etc. and the Soul).-(207-208)
Question-"How do you know that the connection is not known ! Answer:
TEXTS (209-210).
Tas BREATHING, ETC. CANNOT BE OF THE SAME NATURE AS THE SOUL, AS A DIFFERENON BETWEEN THEM HAS BEEN ADMITTED, NOR IS THE RELATION OF CAUSE AND EFFECT POSSIBLE BETWEEN THE TWO, AS IN THAT CASE, THERE WOULD BE SIMULTANEITY ; THUS THEN, ON THE ABSENCE OF THE SOUL,-WITH WELCE THEY HAVE NO CONNECTION, WHY SHOULD THE BREATHS-UPWARD, DOWNWARD AND THE BEST, DEPART FROM THE BODY 1-(209-210)
COMMENTARY
Between the two,-i.e. between the Soul and Breathing, etc., there cannot subsist the relation of being of the same nature ; because the Naiyayika himself admits the nature of the two to be different.-Nor can the relation between the two be one of being produced from itit; because (if the Soul were the Cause), then, inasinch this Cause would always be present in its perfect form, the Breathing, etc. would all be simultaneous. Apart from these two, there is no connection possible. Thus then, being devoid of any connection with the Soul, why should they disappear from the Body which is still endowed with Life 1-They can never so disappear. The sense is that for this reason, the Reason put forward by the other party is 'Inconclusive!
By this same argument all those indications of tho Soul which have been put forward by the other party.- in the shape of Desire, Hatred, Effort, Pleasure, Pain, Cognition and so forth-should be understood to be rejected on the sole ground of there being no connection between these and the Soul. This argument may be formulated as follows:When certain things are not related (by concomitance) with any particular thing, they cannot be regarded as indicators of this latter thing, -o.g, the line of cranes cannot be regarded as indicators of Sesamum and other things, and Breathing, etc. are not related with the Soul; hence the conditions of the general proposition are
