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TATTVASANGRAHA : CHAPTER XVI.
TEXTS (1043-1044). DUE TO THE SAID AND OTHER DISTINCTIONS, EXCLUSIONS' ARE POSTULATED ON THE BASIS OF DIFFERENTIATED THINGS; AND SO ALSO ARE THE WORDS AS APPLIED TO THOSE THINGS. THUS WORDS, AS DENOTING DISTINOT THINGS IN ACCORDANCE WITH CONVENTION, ARE APPLIED WITH DUE DIFFERENTIATION; AND AS MUCH THEY ARE NOT SYNONYMOUS UNDER OUR VIEW.
-(1043-1044)
COMMENTARY. The term 'other-includes words expressive of different ages such as child and the like, and also such words as 'nairātmya', ('absence of soul', or featurelessness ),
On the basis of differentiated things':-.e. exclusions, of which the basis consists in things differentiated from one another.
"So Associated with exclusion'.
* Applied to those things':-i.e. applied to the excluded' i.e. differentiated) things.-Because, indirectly, they are the cause of the apprehension oi the said denotation of the word.
* Skrulayah-Words.-(1043-1044)
The following inight be urged :-" The words may not be synonymous,because a distinction is assumed in the things; but how can there be the difference between words denoting Universals and those denoting Particulars, unless there are Universals and Particulars ? " Answer:
TEXT (1045).
NOR IS THERE ANY INCONGRUITY IN UNIVERSALS AND PARTICULARS BEING DENOTED BY WORDS, AS APPERTAINING TO LARGER AND SMALLER NUMBER OF THINGS-ON THE BASIS OF THE INFERENCE
OF THE RELEVANT CONVENTION.-(1045)
COMMENTARY.
For example, the word 'Tree brings about the Reflection' inferred in the shape of the 'Exclusion of non-trees, in regard to all trees—the Dhava, Khadira, Palusha and so forth; hence, as appertaining to a larger nuraber of things, what is denoted by the word is spoken of as the Universal' (Commonalty-On the other hand, in the case of the word
Dhava', there is exclusion of the Khadira and other trees', which brings about the conception of only a few of the trees (the Dhaua ones only); hence what is denoted by it is said to be a Particular -(1045)
In regard to what has been asserted (under Text 928, as coming from the Bauddha), the Author says:
