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TATTVASANGRAHA CHAPTER XILI.
The Conclusion also (of the Opponent's Argument) is annulled by Inference:
TEXT (739)
THE COMPREHENSIVE NOTION (OF ALL Cows, FOR INSTANOE) MANIFESTS WITHIN ITSELF THE verbal expression AND THE CONSTITUENT. IN. DIVIDUALS; WHILE THE UNIVERSAL' IS DESCRIBED AS DAVOID OF ALL TINGE OF colour, shape and verbal
expression.—(739)
COMMENTARY.
What is meant is as follows:- What is meant by you to bo proved is the fact that the basis of comprehensive notions consists of something differont from the Body, etc. this howover is not right; as no such thing enters into the notions at all ; and also because what does appear in these notions is something quite different, in the shape of Colour, Shape, etc. That is to say, you describe the Universal' Cow to be devoid of all tinge of Colour, Shape and Verbal Expression; and yet the actual Cognition that appears is always apprehended as accompanied by the manifestation of Colour, etc.; how then could the basis of such Cognition consist of what is devoid of Colour, etc. Certainly a Cognition of one form cannot have its basis in something of an entirely different form; if it did, it would lead to absurdities.
The argument may be formulated as follows:When & Cognition manifests an object distinct from some other object, it cannot be regarded as apprehending this latter object;-.g. the Cognition of Sound cannot be regarded as apprehending Colour and as a matter of fact, the comprehensive notion manifests within itself Colour and the rest which are something ditforent from the pure Universal ;-so that what is actually porceived is contrary to the premiss (oited by the Opponent).
Manifests toithin itself the Verbal Hacpression, etc. etc. ;-verbal expres. Rion', i.e. the name Cow';- constituent individuals', in the form of colour, shape and the rost; avabhasaurin', containing the manifestation of these.
"Akşara', 'Letters, stands for tho verbal expression 'gaula', which is made up of the letters 'au' and the Visarga.-(739)
Sharikarasvāmin has argued as follows:- The Universal' Blue also is of the form of Blue; it it were not so, then there would be no such comprehensive idea es Blue'; thus the Reason adduced by the Buddhist being not admitted, there is no annulment of the Naiyāyika's Conclusion by Ioference (as urged in the preceding Tect, by the Author)."
This is answered in the following
