________________
"THE REVEALED WORD."
1063
TION) ALSO, YOU ADMIT OF AN ETERNAL UNIVERSAL' (Com MONALTY), THEN OUR VIEW OF THE MATTER BECOMES ESTABLISHED. BUT EVEN SO, THERE CANNOT BE A DUAL FORM. As A MATTER OF FACT, THE CONNECTION IS ONLY A KIND OF Potency; AND OF THIS NO DIVERSITY IS PERCEIVED; IT IS ALWAYS INFERRED FROM ITS EFTEOTS, AND AS SUCH, IT FOLLOWS THE DIVERSITY IN THE EFFECTS. IN FACT THE POTENOY IS ALWAYS PRESUMED ON THE BASIS OF THE FACT OF SOMETHING WELL-KNOWN NOT BEING OTHERWISE EXPLICABLE ; AND WHEN THIS PURPOSE (OF EXPLAINING) HAS BEEN ACCOMPLISHED BY THE PRESUMPTION OF One POTENOY, THERE CAN BE NO JUSTIFICATION FOR ASSUMING SEVERAL" -Shlokavārtika -Sambandhāksēpaparihāra, 22-29).- (2267–2263)
COMMENTARY.
That he cannot set up for the Hearer; because it has perished (accord. ing to the Opponent).
Has never been found to be expressive', because it has never been perceived before.
In the case of the Jar and other things':--By putting forward this incongruity, the Opponents mean to suggest the "Inconclusive character of the Mimamsaka's Reason. What is meant is that what has been urged is applicable to the case of the Jar, etc. also ; for instance, the Jar that has been actually found to be efficient in accomplishing an effective action cannot be made again, because it perished as soon as produced ; while the one that is made now has never been actually found to be efficient.
The answer to this is— It is not so; because in the case of these, etc. etc.' It is not so denies the Opponent's assertion. Why is it not so ?-Because the Universal' has been established.
This same idea is further clarified- Even with regard to the Individual, etc. etc.'.-Even though the individual Jar has had its efficienoy perceived in the past in the fetching of water, yet that individual cannot be made again; as it has come and perished; while the one that is made now, its capacity for effective action has not yet been ascertained.-Even so, the capacity for effective action is taken for granted in all individuals, on the basis of the Universal' (Commonalty).
How so?
This can have no beginning. This' stands for the Universal '. In some places the reading is 'na cha tasyadimatta, etc. the meaning of which is as follows:-Of the efficiency to bring about effects liks water-fetching and the like, there is no beginning in time; because the universal' is always eternal; and it is absolutely non-different from its substrata (in the shape of the Individuals); as declared in the words - The Universal has no existence apart from the Individual'.
Says the Opponent The Connection (between Word and Meaning) also may be similarly regarded as eternal, on the basis of the Universal'.