________________
690
TATTVASANGRAHA : CHAPTER XVIII.
known cannot be the objective of the Probans; it is only a doubtful matter that is dealt with by the Probans; because '& Reason is stated only in reference to what is doubtful'.- What too is known only in an isolated forma cannot be the substratum of the Probans; as the Probandum would be already known (under the definition propounded by Patrastūmin).-(1390)
It might be urged that,"here also what forms the object of the Probans is what is open to doubt".-The answer to that is as follows:
TEXT (1391).
THAT THE POSITIVE ENTITY IS ESSENTIALLY EXISTENT IS KNOWN TO ALL PERSONS ; THEN HOW IS IT SAID THAT IT IS KNOWN
somehow 1-(1391)
COMMENTARY. When all persons somehow know it for certain that the Positive Entity is existent, why do you state your Proposition in the form The Positive Entity is somehow existent -
Tadātmatvam'-being essentially existent.
The mention of the Positive Entity' is only by way of illustration; the Negatite Entity is also meant.
Somehow i.e. in the form of being cognisable, it is known for certain that all this is existent; hence the Probans is absolutely futile. (1391)
It might be argued that the said fact is not admitted by the Sankhya and others; hence it is sought to be proved
The answer to that is as follows:
TEXTS (1392-1393).
EVEN UNDER THE DOCTRINE THAT "ALL THINGS ARE ONE", -ON ACCOUNT OF THE DIVERSITY IN THE NATURE OF THE MODITIOATIONS, WHAT IS MANIFESTED IS ALWAYS IN SOME DEFINITELY CLEAR FORM. EVEN THOSE WHO REGARD ALL THINGS AS FEATURE
LESS (DEVOID OF CHARACTER), ALWAYS HAVE RECOURSE TO SUCH QUALIFYING TERMS AS 'TRULY' AND THE LIKE.-(1392-1393)
COMMENTARY. The doctrine of all things being one is the one that is held by the Sankhyas ; for those who take their stand upon this doctrine, what is mani. fested-apprehended-is always in some definite form.
Question "How so?"
Answer on account of, etc. etc. - nature of the Modifications, i.e. in the form of Modifications.
