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1028
TATTVASANGRAHA: CHAPTER XXIV.
Has a woning intensity, etc. etc. The construction is --The liability to wane and velocity are both possible in Sound. Or the compound may be expounded to menn that the velocity is liable to wano' (Karmauluruya); or the Sound has a velocity which is liable to wano' (Baluvrihi).
The construction is that-On these grounds the varying grados of intensity become quite explicablo'.
The sequence in the embellishment also bocomes explicablo, because of the sequence in the Air-current; high intensity becomes explicable on tho ground of the Air having velocity; and low intensity becomes explicablo, us being due to the waving character of the velocity.
The term 'adi' is meant to include other variations in the Sound.(2181-2182)
Says the Opponont-Under the view that the Auditory Organ is Aklislur. if there is embellishment of the organ, thoro are various objections against this as pointed out above-such as Being all-pervasive, there would be oquality of contact with all Sounds and all organs' (Text 2161);-how then is it that the Author of the Bhäsya (Shabara) has provided the Answer on the basis of the einbellishment of the Auditory Organ'?
The Answer to this (from the Mimamsaka) is as follows:
TEXTS (2183-2184).
* WE DO NOT NECESSARILY ACCEPT THE IDEA OF THE AUDITORY ORGAN
CONSISTING OF Akāsha ; NOR CAN Aküsha BE REGARDED AS BEING without parts ;-BECAUSE SUCH AN IDEA HAS BEEN NEGATIVED BY THE Jaina AND THE Sankhya.-CONSEQUENTLY THE AUDITORY ORGAN MAY BE A PART OF Akasha, OR IT MAY BE A DISTINOT ENTITY BY ITSELF-TIUS THERE IS A SEPARATE AUDITORY ORGAN FOR EACH PERSON, WHICH IDEA IS BASED UPON PRESUMPTION DUE TO THE PACT THAT WELL-KNOWN EFFECTS CANNOT BE EXPLAINED EXCEPT ON THAT BASIS."-[Shlokavürtika-ETERNALITY OF WORDS, 66-68]. -(2183-2184)
COMMENTARY. What is meant by this is that the objections urgod aguinst that theory are not applicable to the Mimämsala, who doos not accupt that thoory.
Nor can Alusha be regarded as being without parts 'The verb abhyu. pēyaid' (is accepted) has to be construed here also.
Why?
Because such an idea has been negatived by the Jaina and the Sankhya'. -The Jainas-the Arhatas, as well as the Särkchyas have rejected that idea. It is not that the Mimūmsakas do not make use of the conclusions
ther people; they accept anything that is found to follow from reason; if thoy did not do this, they would cease to be Mimāmsalas' (Rationalists). Consequently, even if they accepted the Jaina and Sankhya idea of the Auditory Organ consisting of Abusha, they would be doing nothing objectionable. Or it may be a distinct entity by itself', called the 'Ear-drum'
