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1196
TATTVASANGRAHA: CHAPTER XXIV.
wherein it pervades? Its apprehension must be in that form otherwise there would be incongruities; all this has been explained before. And yet the Word-Sound is not heard throughout the entire Äkäsha: hence it cannot be right that the hearing of sound is in nocordance with the manifesting articulation; in fact, the apprehension must follow that Word-Sound alone of which it is the apprehension. Thus alone could there be apprehension of the Word-Sound, not otherwise. Consequently like the Jar and other things, the Word-Sound shonld always appear in its entire form. Such in brief is the sense of the text.
* Tat'-Therefore. -(2001-2005)
It has been argued by the Mimämsaka, under Text 2227, that- Just as the single person, Devadatta, passing froin place to place, one after the other, does not become different, so the Word-Sound also does not differ simply because it is heard in several places ".
The answer to this is as follows:
TEXTS (2606-2607).
WHEN A MAN PASSES FROM PLACE TO PLACE, ONE AFTER THE OTHER, IT IS SO BECAUSE HE IS IN A PERPETUAL FLUX ; IF IT WERE NOT SO, THERE COULD BE NO SUCH GOING '; IF HE REMAINED FIXED, PERMANENTLY, THEN THE MAN, NOT DISSOCIATED FROM HIS PREVIOUS POSITION, WOULD CONTINUE TO REMAIN THERE; AND AS SUCH HE COULD NOT GET AT
ANOTHER PLACE.—(2606-2607)
COMMENTARY.
In the case of the non-eternal thing, the only movement possible is in the shape of being born in another place; not so in the case of the eternal thing, which, unless it abandons its character as associated with one place, can never go to another place. This is what is pointed out by the Text 2607.-(2006-2007)
It has been argued by the Mimāmsaka under Text 2230 above, that"when a large pit is dug in the ground, etc. etc."
The answer to this is as follows:
