Tattva Sangraha Vol 2

Author(s): Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra

Page 26

OTHER FORMS AND MEANS OF KNOWLEDGE.
75]
and show the 'inadmissibility of the Probans put up by the Opponent (under 1499) to the effect that 'it brings about unshakeable cognitions:
TEXTS (1508-1509).
Thus, INASMUCH AS THERE CAN BE NO COGNITION OF THE MEANING OF THE VEDA), HOW CAN THERE BE ANY'UNSHAKEABILITY'IN THAT COGNITION? IT COULD BE POSSIBLE ONLY ON THE BASIS OF CONVENTIONS; AND IN THIS, IT WOULD NOT BE DIFFERENT FROM THE WORDS OF HUMAN BEINGS. IN FACT, PERSONS WELL-VERSED IN THE SCIENCE OF REASONING DO NOT RECOGNISE ANY DIFFERENCE BETWEEN THESE TWO IT CAN BE 'UNSHAKEABLE' ONLY
FOR THE Shrotriyas WHO ARE IGNORANT OF THE WAYS OF
REASONING.-(1508-1509)
COMMENTARY
If the Veda is not the work of a human author, then, as shown above, there can be no comprehension of its meaning: how then could the cognition brought about by it be 'unshakeable'? The meaning that is actually found to be comprehended from the words of the Veda must be one based upon Conventions, as has been shown above, under Text 1504. Hence it can only be through Conventions. Specially because the words of the Veda do not differ from the words of human beings; that is, they do not differ from human assertions.
Why this is so is explained in the words In fact, persons well-versed, etc. etc.'
Between these two',-i.e. between words in the Veda and words emanating from men.-In every way the words can be brought about by men, and hence the Vedic words cannot differ from the words of men.
It can be, etc. etc. ':- In this the Author ridicules the Shrotriyas (Mimāmsakas).-(1508-1509)
The second form of Verbal Cognition put forward by the other party in Text 1489, is that brought about by words uttered by & Trustworthy Person'. In this definition, the Author doteots the defect of 'Impossibility: