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TATTVASANGRAHA: CHAPTER XVI.
(stick-holder); and Exclusion is (as you say) not different from the Thing; how then can this Exclusion be the qualification of the Thing?"
The answer is- Even when there is non-difference, etc. etc. In reality, nothing can be qualified by anything; because what does not accord any help cannot be a qualification;-if the according of help be admitted, then, in cases where the Cause may not exist at the time of the coming about of the effect, there could be no relation of qualification and qualified between the two things not existing at the same time; while in the case of both existing at the same time, as the things would be already there in their accomplished forms, there would be no mutual help; and hence there could be no relation of qualification and qualified. Consequently, in the case of all things, what happens is that, though each of them stands separately, on its own footing, like so many iron-bars, yet there is a jumbling up of them as a creation of fancy.
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Thus then, though, in reality, there is no difference between the Exclusion and that wherein the Exclusion subsists, yet, on the basis of an imaginary difference, there would be the relation of qualification and qualified between them.-(1075-1077)
It has been argued above (under Text 955, by Kumarila) that "when Individuals, not being denoted, cannot be excluded', then what would be 'excluded' would be the Universal".
The answer to this is as follows:
TEXTS (1078-1079).
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DISCRIMINATORS OF TRUTH DECLARE THAT WHAT IS DENOTED BY THE WORD IS MERE REFLECTION. PEOPLE, NOT KNOWING THE DISTINCTION BETWEEN WHAT IS PERCEIVED AND WHAT IS *FANCIED REGARD IT TO BE SOMETHING EXTERNAL. -AS THAT IS WHAT IS APPREHENDED (BY WORDS), INDIVIDUALS are DENOTED BY WORDS.-IN
REALITY HOWEVER THERE IS NOTHING THAT
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IS DENOTED BY WORDS, AS HAS BEEN PROVED ALREADY.-(1078-1079)
COMMENTARY.
The reason because Individuals are not denoted is not-admitted. Because the non-denotability' of words that we have asserted is only in view of the real aspect of things, not in regard to the illusory aspect. Under the illusory aspect, it is only Individuals that are denoted, as is happily accepted by people wanting in true insight, and is well known; so that the Reason adduced is not-admitted.
What is perceived is the external thing, in the shape of Specific Individuality; what is 'fancied',-imaginary-is the Reflection that figures in Determinate Conception.
