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280
TATTVASANGRAHA : CHAPTER VIII.
the basis of the oxample of the Lamp-light and snel things. Hæpressible by the sume terms such as Chaitra's Cognition', Chaitra's Cognition and so forth.
This argument of Uddyolalara's is set forth in the following
TEXTS (466-467).
" OUR PROCLAMATION IS THAT THE COGNITIONS UNDER DISTUTE WRICH APPEAR IN SUCCESSION, -ALL APPERTAIN TO ONE AND THE SAME THING,—BECAUSE THE FACT OF THEIR BEING BASED UPON ONE THING IS NEVER ANNULLED, AND THEY ARE ALL SPOKEN OF BY THE SAME TERMS JUST LIKE THE COGNITIONS OF SEVERAL MEN APPEARING AT THE PRESENT SINGLE MOMENT," -
(466-467)
COMMENTARY
Proclamation our conclusion, declaration.
Co-extensiveness', the character of subsisting in the same things-this is not annulled. Such is the analysis of the compound.-(466-467)
The above argument is answered in the following
TEXT (468) IN THE FIRST REASONING, THE CORROBORATIVE INSTANCE IS DEVOID OF THE PROBANDUM, AS IT IS ALL INCLUDED UNDER THE PROBANS; AND ALL OBJECTS OF COGNITION ARE NOT ALWAYS
SYNCHRONOUS WITH THEIR COGNITION.-(468)
COMMENTARY.
In the first reasoning', where the Reason (Probans) is stated in the form' because it is spoken of as the Cognition of that' (under Texts 462-463),
-As a matter of fact, the first Cognition of the Moon, etc. also does not appertain to the Moon, etc. as existing at the time of the Cognition ;--because what forms the object of the cognition is what is included under the Probans itself. Further, it is not possible for any causal relation to subsist between synchronous things. It has been thus Asserted :- What does not exist could have no previous potentiality, and it could have no use later on; all causes must exist before (these effects); hence the object cannot exist along with its own cognition' -(468)
The following Text proceeds to show that the Reason is 'inconclusive', even with the qualification though not apprehended as related to the Earth (under Text 463)
