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TATTVASANGRAHA: CHAPTER XXY.
that that also should have to be regarded as inherent in the cognition. Hence the Reason adduced is no Reason at all; as it is false and inconclusivo.
It has been argued that-"Excellences are never recognised as operating positively towards the bringing about of Invalidity ".
It cannot be understood what the clear meaning of this affirmation is. What is the meaning of this positive operation'1-If it means intentionnl activity towards the producing of a certain effect, following upon the determination that I shall do this',--then such activity cannot be possible for the Sense-organs. Nor is it possible for things to act intelligently and intentionally ; because all things being momentary, effort and activity are impossible; consequently, for the Sense-organs also, no positive activity is possible ; and hence they can never serve as Causes.-If it be argued that "even without any operation in the form of activity, the Sense-organs operate, by their mere presence, towards the production of offects; and as such are held to be Cause8", -then the answer is that this can be said, with equal reason, in regard to Excellences also. In the producing of the effects, all Causes are not always found to have an notivity apart from their mere presence. --The following might be urged—“When the Excellencos are present, the Defects disappear, and thence comes about validity; so that, as they act through the disappearance of the defecte, it is said that there can be no positive operation possible for the Excellences". The game, however, may be said regarding the Defects also; for instance, when the Defects are present. the Excellences disappear and thence there comes about invalidity; henco towards the bringing about of Invalidity also, the Defects would have no positive operation. Thus Invalidity also would be inherent, there being no difference between the two cases. As a matter of fact, Defects are novor found to set aside Excellences and operate directly towards the bringing about of Invalidity. Hence there can be no causal relation apart from the condition that the presence and absence of one thing is concomitant with the presence and absence of the other. Such causal relation is equally possible for Defects as well as Excellences.
It has been argued that," The form of the Sense-organ and other Means of Cognition, independently of anything else, nerves to bring about cognitions in conformity with the real state of things ".
This also is not right; because, all cognitions would, in this case, be valid, -as their efficient cause would be always present ; specially as they would be of the nature of Consciousness. The character of being of the nature of Consciousness, as present in cognitions, is inseparably related to the preceding cognition ; so that even when there are defects, their efficient cause and the said character would be there in the case of all cognitions ; the character of being in conformity with the real state of things would also, in the same way, be there in all cognitions.
The following might be urged_"In the case of Defects bringing about Invalidity, the efficient cause would not be there in all cases; because Validity and its opposite, being mutually exclusive, could never be present in the same cognition. The character of being of the essence of Consciousness, however, can be present in all cases, without any opposition ".
