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TATTVASANGRAHA: CHAPTER XX.
TEXTS (1777-1778). “WHEN THE POT IS BROKEN UP AND A DISH IS MADE OF THE SAME GOLD), THE MAN WANTING THE FORMER BECOMES SORRY, WHILE THE MAN WANTING THE LATTER BECOMES GLAD, WHILE ONE WANTING ONLY THE GOLD REMAINS NEUTRAL. THUS THE THING HAS THREE ASPECTS; AND THE SAID THREE IDEAS WOULD NOT BE POSSIBLE IF THERE WERE NO PRODUCTION, CONTI. NUANCE AND DESTRUCTION OF THINGS." [Shlokavārtika-Vanaudda, 21-22].-(1777.
1778)
COMMENTARY. Kumārila argues as follows: "Inasmnch as all things are capable of being born, continning to exist and being destroyed, they have three aspects. That this is so is shown by the fnct that a single thing can bring a bout three effects : For instance, when the Pot is broken up and made into a Dish, sorrow is produced in the man who wanted the former, while pleasure is produced in one who wanted the latter, while there is indifference in the man who wanted only gold. If the thing had only one aspect, then the idea produced by it would be of only one kind, not of three kinds.
Vardhamanaka' and 'Ruchaka' are particular kinds of utensils.(1778)
The following might be urged (against Kumärila)-If it is admitted that the Entity has three aspects --oven so, how does it follow that the three aspects consist of Destruction (Continuance and Production) ?
Answer (from Kumärila) -
TEXT (1779). "As A MATTER OF FACT, THERE CAN BE NO Sorrow WITHOUT destruction, AND THERE CAN BE NO Happiness WITHOUT production; AND THERE CAN BE NO Neutrality WITHOUT continuance. IT IS IN
THIS WAY THAT THE UNIVERSAL (COMMONAUTY) IS ETERNAL."-Shlokavārtika
-Vanavāda, 23).-(1779)
COMMENTARY "It is in this way, etc. etc. ' ; -Because there can be no indifference without Continuance, therefore i.e. on account of the invariable concomitance between Neutrality and Continuance, the Universal-Gold is understood to be eternal.-(1779)
The answer to the above arguments of Kumärila is as follows: