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TATTVASANGRAHA: CHAPTER XIX.
TEXT (1696).
THERE IS NO RESTRICTION REGARDING THE COGNITION OF CAUSE AND EFFECT, AND THE COGNITION OF NON-EXISTENCE ; AND IN THE CASES CITED THERE IS NO DIFFERENCE BETWEEN THE
PROBANS AND THE PROBANDUM.-(1696)
COMMENTARY.
The compound ' Karyakaranatä, etc.' is to be expounded as the pratipatti', cognition, of Karyakāranata', the relation of Cause and Effect, and of abhāva', 'non-existence'; the cognition of the relation of Cause and Effect is said to be by means of 'Ratiocination', and the cognition of nonexistence by means of Non-apprehension.
Asyām in the two cases cited-of 'Ratiocination' and 'Non-apprehension' there is no difference between the Probans and the Probandum. -(1696)
How there is no difference is shown in the following
TEXT (1697).
THE RELATION OF 'CAUSE AND EFFECT' IS NOTHING OTHER THAN THAT ONE THING IS PRODUCED ONLY WHEN THE OTHER IS THERE ; NOR IS non-existence KNOWN TO BE ANY THING OTHER THAN THE NON-PERCEPTION' OF WHAT IS
PERCEPTIBLE.--(1697)
COMMENTARY.
In the case of 'Ratiocination', there is no difference between the Probans and the Probandum ; because the reason (Probans) is the fact of one thing being produced only when the other is there,--the relation of Cause and Effect is the Probandum ; and we find no difference between these two; the two are synonymous, like the terms 'taru' and 'pâdapa' (both meaning Tree).
In the case of 'Non-apprehension 'also, there is no difference between the Cause and the Effect. For instance, if mere absence of apprehension is meant (by Non-apprehension'), then as nothing like it is known, it would be open to the Infinite Regress and other objections urged above. If, on the other hand, the Non-apprehension of a thing is only the 'apprehension of something else', then it becomes included under the Non-apprehension of what should have been apprehended'; and this does not prove the non-existence, which is cognised by Perception itself. It is for this reason that the text has declared - Nor is non-existence, etc. etc.'-(1697)