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"THE REVEALED WORD."
1199
festing the real character of the thing; and it is purely 'fanciful'; hence the form of things that is presented by such an idea is called 'Samusta, illusory,' 'fanciful'.
This is what is meant by illusory existence'; it is not real; in reality, it does not exist ; and all 'illusory cognition' is devoid of objective basis.(2614-2616)
The following might be urged- If the one-ness of the Word is not real,-then how is it that words accomplish the purpose of affirming and denying things-through mere (illusory) imposition ?"
The answer to this is as follows:
TEXTS (2617-2618).
FOR INSTANCE, THE SHAKING OF THE HAND AND SUCH GESTURES ARE NOT
REGARDED AS ONE AND THE SAME (AND YET THEY INDICATE AFFIRMATION AND DENIAL). THE COGNITIONS OF THE WORD-SOUND THAT ARE PRODUCED HAVE THE VARYING CHARACTERISTICS OF LENGTH, SHORTNESS, ETC.-WHICH ALSO SHOWS THAT THE WORD IS NOT one] THE IDEA THAT THE ONE WORD IS VARIOUSLY 'MANIFESTED' HAS BEEN DISCARDED. THERE IS NO COMMONALTY' (COMMON CHARACTER PERCEPTIBLE IN THE SEVERAL APPEARANCES OF THE WORD ; AND IT IS ONLY THROUGH CONVENTION THAT THEY BECOME AIDS TO THE COGNITION OF DENIAL, AFFIRMATION AND THE REST.—(2617-2618)
COMMENTARY Such gestures such as winking of the eyes, etc."
With such varying characteristics as length, etc.'--this has to be construed with buddhibhēdatah,' 'the cognitions, etc.'.
Nor can these characteristics be due to variations in the 'manifester'; as the very idea of such manifestation' has been discarded. Tacluya eti ---manifestation of the eternal thing (Word-Sound).
Nor can the Word serve as the basis of usage through a commonalty; as no such commonalty' is known; and a commonalty' that is not known cannot form the basis of usage; as in that case, the usage would go on for all time.
Aids to the cognition of denial, etc. etc. The 'ete. 'includes affirmation, permission, request and so forth.-The gati' of these is their cognition, comprehension ;-the 'aid' to this is its cause.--It is the shaking of the hand, etc. that become such aids.- What is meant is that the same would be the case with words also.—(2617-2618)
It has been argued by the Mimämsaka, under Text 2252, that "For these reasons the relationship between the Word and its meaning is declared to be eternal".
The answer to this is as follows:
