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296
TATTVASANGRAJA : CHAPTER IX.
TEXT (502).
JUST AS TIE TOTENCY OF THE SEED IS RESTRICTED TO THE SPROUT EVEN IN THR ABSENCE OF A PERMANENT 'Soul!, SO WOULD IT
ALSO BE IN THE CASE OF PSYCHICAL CONCEPTS.-(502)
COMMENTARY.
Just as the potency of the Seed and such things is restricted to the Sprout and such things,-even without a controller in the form of tho Soul's -So would it also be in the case of every psychical concept. Such things as the Seed and the rest are not controlled by the Soul', in the way that the Body, as the receptacle of experience, is held to be controlled. Otherwise, there would be no sense in the (Naiyāyiku's) argument that "the living body cannot be without soul, as, if it were, then there could be no breathing and other functions”; in the case of the Jar and such things, if the absence of
Breathing, etc.' were found to follow from the absence of the Soul', then alone could the negative concomitance involved in the argument be admissible if the Jar, etc. also were with Soul, then how could the Reason adduced have the requisite negative concomitance ?
Even in the absence of a permanent Soul', -i.e. even when there is no character which is common to them all.-(502)
Question-"How does the Causal relation become established ?"
Answer -
TEXT (503)
EITHER INDIRECTLY OR DIRECTLY, IT IS ONLY A CERTAIN THING, AND IN ONLY CURTAIN CASES—THAT HAS THE POTENTIALITY IN REGARD TO ANOTHER THING; THUS ALONE ARE SUCH RELATIONS AS THAT BETWEEN ACTIONS AND THEIR
RESULTS POSSIBLE.-(503)
COMMENTARY.
Just as, in regard to external things, the law of Action aud Reaction is restricted, so is it in regard to the group of Psychical Concepts also ; as the causal potency is everywhere restricted; it is only from certain good and bad acts that particular results, agreeable or disagreeable, follow, through a chain of moments; 6.g. from the apprehension of Colour follows its Remernbrance,—from cognition follows definite conclusion,- from the act of depositing follows the subsequent seeking for it,- from the longing for a thing follows the actual sight of it, thence the cessation of the eagerness for it. In no case do the Buddhists admit of all these Reactions of Remembrance and the rest as connected with any one single entity : for them, it is mere Conception, a mere Idea. This has been thus declared
The Action is there, the Result is there, but the Maker (Agent) is not
