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TATTVASANGRAHA: CHAPTER XVI.
TEXT (924).
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"IN THE CASE OF A COGNITION, NO EXCLUSION OF ANOTHER COGNITION IS APPREHENDED IN FACT, APART FROM THE COMING ABOUT OF ITS OWN FORM, THE COGNITION CARRIES WITH IT NO OTHER FACTOR."-[Ibid. 41]-(924)
COMMENTARY.
It might be said that-" even though it is not apprehended, it may be there all the same "; hence it is added-In fact, etc. etc.; even though there may be exclusion of one Cognition from another, yet the Word has got nothing to do with it. Because as a matter of fact, when the Cognition is brought about by the Word, it does not bear within itself any factor expressed by the word, apart from its own appearance, in the shape of the exclusion of other Cognitions; on the contrary, it is always found to appear in the positive form. And the factor of an entity which is not expressed by the word cannot form the Import of that word; otherwise we would be landed in an absurdity.
The sense of all this is that the Proposition (of the Buddhist regarding Apoha) is annulled by actual experience.-(924)
Kumarila again shows, by means of an Incongruity, that the doctrine of Apoha is contrary to experience :
TEXT (925).
"IF Apoha FORMED THE IMPORT OF WORDS, THEN ALL WORDS WOULD BE SYNONYMOUS, THOSE THAT DENOTE DIVERSE UNIVERSALS, AS WELL AS THOSE THAT DENOTE PARTICULARS."-[Ibid. 42]-(925)
COMMENTARY.
The words denotative of diverse Universals,-like 'Cow', 'Horse', etc.as well as those denotative of Particulars,-the Variegated Cow', etc.would all become synonymous for you; as there would be no difference in their meanings, just like the words vrksa' and 'padapa (both of which denote the tree and are hence synonyms).-(925)
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Question-Why is there no difference in the meaning? Answer:
C
TEXT (926)
"THERE CAN BE NO DIFFERENCE AMONG Apohas, BECAUSE THEY ARE NON-ENTITIES, AND DEVOID OF ALL SUCH CONCEPTIONS AS RELATED, ONE' AND 'MANY-[Ibid. 45]-(926)
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COMMENTARY.
Such conceptions as 'related', 'one' and 'many are possible only in regard to an entity, not to a non-entity; and as Apohas are non-entities,
