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EXAMINATION OF THE IMPORT OF WORDS.
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Question :-"The ecclusion of other things is a property belonging to the Object; as such, how can it be either the Cause or the Instrument of the appre. hension of the Reflection ?"
Answer - If the thing, elc. etc. That is, if the Thing were not excluded (and differentiated) from unlike things, then, in the form of its Reflection, it could not be apprehended as something excluded from unlike things. That is why the exclusion from other things is to be regarded as the Cause and the Instrument.-- (1074)
It has been argued above (under Text, 949, by Kumarila) that one kind of qualification cannot bring about the cognition of a different kind, etc. etc. " -This is answered in the following
TEXTS (1075-1077). WHAT IS MEANT BY (THE Cow) BEING DIFFERENT' IS ONLY THE
EXCLUSION OF THE NON-Cow?; AND THIS exclusion TS OF THE NATURE OF THAT SAME DIFFERENCE.-EVEN WHEN THE DIFFERENCE HAS BEEN ASSERTED, THE THING ITSELF DOTS NOT ENTIRELY DISAPPEAR. THUS EVEN WHEN IT HAS THE NATURE OF THE QUALIFICATION, THE COGNITION OF THE THING DOES NOT CEASE. EVEN WHEN THERE IS NON-DIFFERENCE, THE QUALIFICATION IS THERE AS A CREATION OF TANCY. THAT CHARACTER, HAVING BEEN WITHDRAWN THEREFROM, HAS BEEN PLACED THERE AS IF DIFFERENT, WHEREBY IT BECOMES ITS QUALIFICATION, LIKE THE STICK AND OTHER THINGS. -(1075-1077)
COMMENTARY.
If the exclusion of other things were meant to be something positive qualifying the Thing, then all the objections urged would be apphcable. As a matter of fact, however, the 'exclusion of other things' which is held to be the qualification is in the form of the thing itself; so that the notion of the qualified is naturally in accord with that of the qualification. For instance, when one speaks of the exclusion of the Cow from the nonCow', this "exclusion' is only of the nature of the difference of the Cow from the Horse and other things '-not anything else.Hence, even though the exclusion, of the Cow, from the non-Cow, is mentioned in the negative form, when all that is meant is the negation of other things,- yet in reality, it forms the very essence of the Cow itself, just like the difference; that is, difference is not anything different from the different thing, it is that same; otherwise that thing could not figure in the difference at all.
"Tat-i.e. thus even when the exclusion of others' is of the nature of the qualification, the idea of the Thing itself does appear in regard to what is qualified by that qualification.
It might be argued as follows :-"In ordinary life the qualification is known to be something different from the qualified, as the stick of the Nan
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