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TATTVASANGRAHA: OHAPTER XIV.
may not be of a certain nature, yet its notion may come about through the presence of something else; e.g. the cognition of the Jar is brought about by the Lamp; while the cognition of the Lamp is not brought about by the Jar. Ayam stands for the Jar- So also in the exse in question' that is, the apprehension of distinction among Atoms, etc. is due to the pregence of the Ultimate Individualities; while that of the Individualities them selves is due to their very nature."
This is answered in the following
TEXTS (819-822).
AS A MATTER OF FACT, THIS UNCLEAN CHARACTER IS SOMETHING PURELY
illusory, not real; HOW THEN COULD IT BE THERE EITHER BY ITSELY' OR 'THROUGH SOMETHING ELST O R, EVEN IF THE UNCLEAN CHARACTER BE SOMETHING REAL, IT MAY BE THAT OTHER THINGS BECOME UNCLEAN THROUGH CONTACT WITH THE DOG'S FLESH ; NOTHING LIKE THIS IS POSSIBLE IN THE CASE OT ETERNAL SUBSTANCES, BECAUSE THERE CAN BE NO BECOMING' (BEING BORN) FOR THEM.-THROUGH THE INFLUENCE OF THE LAMP, MOMENTARY OBJECTS, LIKE THE JAR, THE ORNAMENT AND SO FORTH,--BECOME THE CAUSE OF THE PRODUCTION OF COGNITIONS ; BUT THE APPREHENSION OF DISTINOTION CANNOT COME ABOUT THROUGH THE INFLUENCE OF THE ULTIMATE INDIVIDUALITIES' IN QUESTION - BECAUSE IT COMES ABOUT IN SUCCESSION, LIKE PLEASURE AND THE REST.-(819-822)
COMMENTARY As a matter of fact, the Unclean Character of things is purely illugory. hypothetical, and not real; because it does not remain fixed; for instance, one and the same substance may appear to be ' unclean' for a Vedio scholar, but quite clean to the Hunter; and it cannot be possible for one and the same thing to combine within itself two mutually contradictory characters; as it would, in that case, cease to be one and the same.
Or, the Unclean Character of things may be something real. Even so, it cannot serve as a Corroborative Instance; because what happens in the case of such things as food-grains and the hike is that when they come into contact with an unclean thing, like the Dog's flesh, they abandon their previous clean character and become born again as endowed with the unclean character; hence it is right that in their case the unclean character is adventitious, due to something else. There is however no such basis in the case of Atoms and other eternal substances; by virtue of which any such adventi. tious distinctive feature could come into them; because they are eternal and hence they cannot be born with the new character.
Similarly, in the case of the Lamp also, the character of being the cause of cognitions, as found in the Jar, may be held to be adventitious, due to something else in the shape of the Lamp).
