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1218
TATTVASANGRAHA: CHAPTER XXIV.
things are spoken of by correct Sanskrit words that they become confounded; hence in such cases, the cognition of the meaning cannot be due to resemblance to the original correct word.-(2669-2670)
It has been argued by the Mimamsaka, under Text 2277, that-"Dissolution may be there in the form of the destruction of particular countries or the destruction of particular families, etc. etc.".
The answer to this is as follows:
TEXTS (2671-2673).
IF THERE BE DISSOLUTION IN THE FORM OF THE DESTRUCTION OF
PARTICULAR COUNTRIES OR THE DESTRUCTION OF PARTICULAR FAMILIES, OR IN THE FORM OF THAT UNDENIABLE DESTRUCTION POSTULATED BY THE BUDDHIST, WHICH IS SUSPECTED OF AYFECTING BRAHMĀ, ETO. ALSO, SUCH DESTRUCTION WOULD BE POSSIBLE FOR THE VEDA ALSO. HENCE ANY SUBSEQUENT IDEAS THAT MIGHT APPEAR (AS BASED UPON THE VEDA) WOULD BE ONE WHOSE BASIS HAS BEEN DESTROYED, AND IT MIGHT BE ASSUMED THAT THEY MAY ALL BE FALSE AND WRONG, ARISING FROM DELUSION, STUPEFACTION, AND SUCH OTHER SOURCES; AND HENCE THE Veda now AVAILABLE WOULD BE ONLY A MERE SEMBLANCE OF THE ORIGINAL.-ALL THESE NOTIONS MIGHT GO ON ARISING UNTIL REASONS ARE NOT AVAILABLE TO THE CONTRARY.-(2671-2673)
COMMENTARY.
The view held is as follows:- We also do not speak of a dissolution consisting in the disappearance of all words ; nor do we admit of a beginning. less Personality who creates and destroys the world. What we hold is that the entire universe is beginningless ;-Verbal usage also (according to us) goes on, based upon Conceptions arising from beginningless Impressions.But as regards the 'Dissolution that you have described, as consisting in the destruction of particular countries' or the destruction of particular families', -as also the Buddhist's idea of Dissolution consisting in the with. drawal of the energy of Fire, Water and Air,-extending (@) horizontally over the 'Trisähasra-mahasähasra', () downwards to the very limits of the atmospheric Air, and (c) upwards, gradually, to the First, Second and Third stages of Dhyana', which cannot be negatived by any proofs, and is there. fore 'undeniable, which it is suspected, affects Brahma and other Beings also under both these forms of Dissolution (one posited by the Opponent and the other by the Buddhist), the destruction of the Veda would be quite possible, and it would also be justifiable to assume that what is asserted there is all wrong ; so that what is now known as the 'Veda' is something quite