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974
TATTVASANGRAHA : CHAPTER XXIII.
that is why people regard Him as Omniscient,'--not because He has cogni. tions; in fact, no other character can be attributed to Him.-(2049-2050)
Having thus stated the arguments negativing the External World, the Author next refutes the argument adduced by the other party in support of the External World.
TEXT (2051).
IF THE COGNITION IS NOT OF THE WHITE' AND OTHER FORMS,THEN,
HOW CAN IT BE THE APPREHENSION OF THE OBJECT? IF IT IS OF THE FORM OF WHITE', ETO., THEN WHAT IS THE
EVIDENCE FOR THE EXTERNAL OBJECT?-(2051)
COMMENTARY.
The external object could be proved either by Perception or by Inference ; any other Means of Knowledge, if any, is included under these two.
It cannot be proved by Perception. Because, is the Perceptional Cognition, which apprehends the Object, with form? Or without form ? It cannot be formless; as in that case there would be no basis for the necessary contacts (withont which there can be no Perception).-Thus then, if the Cognition were not of the White and other forms, how could it be the apprehension of the Object? It can never be so, as already explained before. If, on the other hand, the Cognition apprehending the Object is with form, then, the only form of the Blue, etc. that would be perceived would be that in the Cognition itself, and the External Object would be only indirectly cognised (by Inference), not perceived. Because two Blues' are never perceivedone in the form of the reflection in the Cognition, and the other in the form of the external object which casts the reflection.
Thus the External Object cannot be proved by Perception.—(2051)
It might be said "In that case, it could be proved by Inference". And in support of this idea, Bhadanta-Shubhagupta has formulated the argument as follows:-"The form in which the Cognition appears,- if it is in conformity with the real state of things, must be produced by some other Object of that same form,-like the apprehending form ;-and the form of Cognition' in question envisaging the Blue and other forms, appearing in the man with underanged sense-organs, is compatible with the real state of things; hence this is a Reason in accordance with the real state of the thing concerned.”
This is the argument presented in the following