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LOKÄYATA-MATERIALISM.
899
the changes in one do not lead to changes in the other, one cannot be the Effect of the other; otherwise there would be absurdity; and the changes in the Effect would be without cause.
Nor can the other alternative view be accepted, that the Body along with the Sense-organs is the cause of subjective Consciousness.-For, here also, would the subjective Consciousness proceed from each of the sense-organs severally ? or from all of them collectively :-It could not proceed from each severally; because it is found that even after the disappearance of the Sense-organs one by one, the subjective Consciousness comes in all right. For instance, even when the motor-organs have become disabled by Paralysis and other diseases, the subjective Consciousness remains intact and enjoys a perfect state of existence. And when between two things, the changes in one do not bring about changes in the other, one cannot be the Effect of the other; otherwise there would be incongruities. Further, under the view under consideration, subjective Consciousness would have to be regarded as (a) apprehending only particular things, (b) as being free from conceptual content (indeterminate), (c) as being dependent upon the presence of the object, just like the Visual and other sense-cognitions ; because it would have the same cause as these latter; and also because there would be the possibility of several conceptions appearing at the same time.
Nor can the other alternative view be accepted,--that “Subjective Consciousness proceeds from all the sense-organs collectively " ; as in that case, there could be no Subjective Consciousness, even when one of the Senseorgans would be absent (disabled), just like the absence of the Sprout on the absence of even one of its contributory causes.
Nor can the other alternative view be accepted—that “Subjective Consciousness proceeds from the Body without the Sense-organs". As under that view, it would be possible for the said Consciousness to proceed from the Hand and such other parts of the body even when sovered from the Body. If it were held that a qualified Body is the cause, then it would come to this that the cause consists of the Body as along with the Senseorgans; as no qualified Body can be shown other than the Body with the Sense-organs.
Nor again can the view be accepted-that "the Body is the material (constituent) cause of Subjective Consciousness".-Because that particular cause is accepted as the Material Cause' of a certain Effect which is found to fulfil the two conditions-viz. : (1) that it helps, by its presence, the entire nature of the Effect embracing all its peculiar features, and (2) that the Effect undergoes no change except upon changes in the said Cause; as is found in the case where the Clay is held to be the material cause of the Jar as it passes successively through all the modifications proceeding from the clod of clay to the finished product called 'Jar'. It is for this reason that when one desires to modify a certain thing he modifies it by modifying its material cause, not in any other way. When an antecedent Material Cause is there without having its potency impeded in any way, no one can impede the appearance of the subsequent Effect going to be produced. For instance, in the case of the Jar, no modification can be made in the effect to be