________________
850
TATTVASANGRAHA: CHAPTER XX.
TEXTS (1755-1757). "IF THE FORM IN WHICH A CERTAIN THING IS DIFFERENTIATED FROM OTHER THINGS -HOMOGENEOUS AND HETEROGENEOUS-WERE THE SAME IN WHICH IT IS similar TO THE HOMOGENEOUS THINGS, - THEN IT SHOULD BE RECOGNISED AS SIMILAR TO THE HETEROGENEOUS THINGS ALSO; AS THE FORM WOULD BE THE SAME IN BOTH CASES.-AND YET IT IS NOT SO RECOGNISED.HENCE IT YOLLOWS THAT THE YORM IN WHICH THE THING IS not similar TO THE HOMOGENEOUS THINGS, AND THE FORM IN WHICH IT IS similar TO THESE, -MUST BE
DIFFERENT FROM ONE ANOTHER."-(1755-1757)
COMMENTARY. Sumati argues as follows:
"That form in which a certain thing is differentiated from homogeneous and heterogeneous things-it, in that same form, it were similar to the homogeneous things,--then it should be recognised as similar to the heterogeneous things also; as the form would be the same in both cases.-And yet as a matter of fact, it is not so recognised.-Hence it follows that that form in which it is dissimilar to the homogeneous things, and that form in which it is similar to these things-between these two forms, there must be difference.-It might be asked when it is homogeneous to them, how can it be dissimilar? And if it is dissimilar to them, how can it be homogeneous to them? The two are contradictory'This however does not affect our position. Because the other party regards everything as having two aspects, the General and the Particular; hence in the General' aspect, all things are said to be homogeneous' to that thing, while in its 'Particular' aspect, it is held to be 'heterogeneous'; and in this latter sense, it is said to be dissimilar; so that the objection urged does not affect the position.
The compounds Samūndparavastu' stands for the Samūna', the Homogeneous, and the apara!, Contrary, i.e. the Heterogeneous. The rest is easily intelligible, hence it is not explained in detail.-(1755-1757)
This is answered in the following
TEXT (1758). IT IS IN THAT SAME FORM THAT IT IS UNDERSTOOD TO BE similar, BECAUSE THE CAUSE OF SUCH UNDERSTANDING IS PRESENT, IN THE SHAPE OF BEING THE CAUSE OF ONE AND THE SAME CON. CEPTION, AS DIFFERENTIATING THESE FROM
OTHER THINGS.-(1758)
COMMENTARY. It is in the same form that it is said to be similar ', -because they form the basis of the same conception. What is meant is that those that do not