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EXAMINATION OF THE DEFINITION OF "SENSE-PERCEPTION". 619
be exhaustive; as in that case the addition of etcetera' would be meaningless. -(1221)
Says the Opponent :-"Conceptual Content is a property of the Cogni. tion; what forms the subject matter of the present context is the view that the said Content is absent (in Sense-perception): as it is Sense perception that is being considered ; and it is not intended to expound the absence of the Object; as regards the 'association of Name, Universal, etc.', on the other hand, it is a property of the Object, not of the Cognition. So that what the propounder of the Laksana has usserted appears to be entirely irrelevant."
Anticipating this criticism, the Author supplies the following answer :
TEXT (1222)
Tuts CONNECTION WITH NAME, ETC. ' REMAINS THERE AFTER HAVING INDICATED ITS OWN IMMEDIATE CAUSE ; FENCE THE ASSERTION IS
NOT IRRELEVANT. - (1222)
COMMENTARY.
Anantaram'- immediate-nimittam '-cause; and that cause is in the form of the verbally associated Idea ;-and this is called 'connection because it appears in a form envisaging two things ;-and there is no con. necting of one thing by another ; es properties of things have no functions to perform
The indication of this immediate cause is done in two ways; and why this connection comes in has been explained.
The compound 'nāmádiyojanj' is to be explained as that whereby the connection of the two things is bronght about'; there being Bahuvrihi com. pound even when there is no co-ordination between the factors concerned. Or the compound may be explained on the basis of the assumption that the Cause is spoken of as the Effect. The purpose served by this indirect expression is that it serves to bring out the efficiency of the cause as bringing about an effect different from other causes.
[So that the expressionnāmadiyojana' stands, indirectly, for the Con ceptual Content itself. (1222)
Or, the expression numajatyädiyojanā may be explained in another way (as standing for kalpanā, Conceptual Content, itself) - Yojana' is that wherewith one is connected and this 'yojanaof 'Name, Universal, etc.' would be the same Conceptual Content, explained as Idea associated with verbal expression'; so that there is nothing defective in the definition propounded by Dinnaga.
This is what is explained in the following
