Tattva Sangraha Vol 2

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

Page 30

OTHER FORMS AND MEANS OF KNOWLEDGE.
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based upon the character of being a product, is drawn by one for his own benefit, so the word also denotes things only through the negation of others'?"
Anticipating this objection, the Author proceeds to show in what way Verbal Cognition is meant to be included under Inference :
TEXT (1515). FROM ALL VERBAL STATEMENTS THERE FOLLOWS INFERENCE OF THE
DESIRE TO SPEAK' (1.E. Intention, ON THE PART OF THE SPEAKER); THIS (INTENTION) IS DEFINITELY KNOWN TO BE THE CAUSE (SOURCE) OF THE WORDS, THROUGH DIRECT PERCEPTION AND
NON-APPREHENSION.-(1515)
COMMENTARY.
* All words-.e. all those that are regarded as emanating from human beings.
This 'Desire to Speak' or 'Intention' is inferred from the Verbal state. ments, because they are the effects of that Desire,--and not because it is expressed (or denoted) by it. That the said Desire is the cause of the Verbal Statement is ascertained from the fact that there is positive and negative concomitance between them).
When it was said (by the Buddhist writer) that the word also denotes things only as the negation of others', --what was meant by denoting' was only indicating, maling kenown; that is, the explanation provided of that passage is as follows:-Just like the Probans 'Because it is a product', it manifests indicates) a thing by means of the negation or exclusion of other things. This has to be so understood ; otherwise, the instance like the Probans Because it is a product' would be one devoid of the Probandum ; because there can be no denoting of being a product'; as the denoting is a property or function of words ; so that, if actual denoting were meant, then the statement of the Reason in the form because it denotes things through the negation of others' would be 'Too Specific' (hence Inconclusive).-(1515)
Says the Opponent :-"Even in regard to the Intention (Desire to Speak), the word should not be regarded as the Means of Cognition ; because it could not be the means of bringing about the cognition of any particular Desire to Speak' (Intention); for, if it were so regarded, it would be not true; as in the case of a man labouring under a mistake, a statement is not always understood in the sense in which it was intended by the speaker. Nor could it be the means of bringing about the cognition of the 'Desire to Speak' (or 'Intention') in general ; because such a cognition would be useless. The cognition of mere Intention (Desire to Speak) does not serve any useful purpose in actual practice; because no definite cognition of its meaning can be obtained.”