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TATTVASANGRAHA: CHAPTER XXV.
That cannot be right. "Removal' is a mere nogation; hence thoro can be no operation towards it; for instance, it is not possible for anything to have any operation towards a non-entity, like the Hero's Horn', which is not something to be produced.
It has been argued that-"In the case of Inference, it has been found that the presence of the Three-factors, which produces the Cognition, brings about the Validity also ".
This also is inadmissible. What brings about the Inforentinl Cognition is, not merely the presence of the three factors, but also much excellencos in the cogniser as absence of delusion, and full remembrances and impressions. For instance, even when the three factors are present, if the man has no recollection of the relationship and other impressions regarding thero factors, the Inferential Cognition does not appear at all; consequently, from this positive and negative concomitance, it is clear that it is not true that what produces the validity is the same cause that produces the cognition itself. Hence the conclusion to the contrary remains irresistible.
It has also been argued that, "The effect in the shape of wrong cognition does not proceed from the mere Sense-organs".
This is an extremely audacious statement. It implies the possibility of Wrong Cognitions appearing independently of the Sense-organs. When one thing, by its very nature, does not proceed from another, it can never be dependent upon the latter; as otherwise, it would lend to absurdity, As a matter of fact, even the cognitions of two moons and the like which appear in mon suffering from defective vision, never appear independently of the Senso-organs.
Further, it Validity is described as 'conformity with the real state of things',-thon how is it ascertained that the Cognition produced by the Veda is in conformity with the real state of things, in view of which you, who are a man of limited vision, come to regard it as valid ? In fact, the presence of a potency in a thing cannot be ascertained by men who have not perceived the effects of such Potency. If it were so ascertained, it would lead to incongruities.
Thus it is found that the Validity is not proved in the case of the Veda, -in the hope of establishing of whose reliability all this verbal net-work has been spread out (by the Mimāmsala); so that all this effort has been like the effort of the man who thumps mere husks, in tho hope of finding rice. This point need not be laboured any further.-(3123)
End of Chapter XXV
