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LOKĀYATA-MATERIALISM.
901
do not always follow from the strength and vigour of the Body; as it is not found to follow in the case of the vigorous man who has attained wisdom. Conversely, even a man or an animal with a weak body and poor development, who happens to have no opportunities for sexual and other indulgences, has his mind beset with much Love and Hate, etc. And when one thing comes about in the absence of another thing, one cannot be rightly regarded as the Cause of the other. If it were so regarded, there would be incongruities. Love and Hate, etc. do not proceed directly from the Body ;-the absence of opportunities for sexual and other indulgences being the necessary intervening conditions. For instance, when the Body is quite vigorous, there is a pleasure felt in the contemplation of pleasurable sensations; in such cases, the man, who has a body and a soul and has his mind beset with the notion of impermanence attaching to Pleasures and their Means, sometimes feels that what obstructs his pleasure does him good as well as harm; and thence follows the idea of the two alternatives of loving (the benefactor) and hating (the obstructor); thence follow (respectively) good-will and ill-will; from all this proceed the notions of Pleasure and other things.All this is well-known through positive and negative concomitance. In fact, it is only when the Mind is happy and at peace that Love is found to appear; and it is often found not to appear when the Body is vigorous. From all this it follows that vigorousness, etc. of the Body cannot be the cause of Subjective Consciousness.
From all this it also follows that, on account of its affording no direct help, the Body cannot be the Contributory Cause of Subjective Consciousness; because in the case of the Sprout, it has been found that the Contributory causes are only those that have a direct bearing upon it,e.g, the Soil, Moisture, etc. If it were not so, there would be incongruities. Love and other feelings therefore must be regarded as proceeding from the awakening of an antecedent homogeneous seed. As for vigorousness of the Body, youth and so forth, these are found to give rise to Love, etc. by enlivening the impressions of the past, in men who have had no practice at meditation and are hence without the requisite wisdom.
Even granting that sometimes the Body has a direct bearing upon Subjective Consciousness, when this latter proceeds from its own material cause ;-even so, it does not follow that it ceases upon the cessation of the Body. For instance, even on the cessation of Fire, the Jar does not cease to exist, because it has proceeded from its own material causes ; so this does not affect our view adversely-Nor is the Reason Inconclusive '; for, if it were, then there would be incongruities.-Nor again is the Reason Contradictory', as it is present in all cases where the Probandum is known to be present.
Thus it is proved that the Body cannot be the Material Cause of Subjective Consciousness ;-nor can it be the Contributory Cause ;-from all which it follows that Subjective Consciousness proceeds from preceding cognitions one after the other occurring in the same .Ohain'.
The following argument might be urged "When any two things are found to be invariably concomitant with one another (always found to exist
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