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EXAMINATION OF THE 'PERSON OF SUPER-NORMAL VISION'. 1451
TEXTS (3280-3281).
EFFECT AND CAUSE, PERVADED AND PERVADER, AND CONTRARINESSALL THESE, -AS ALSO THE NATURE OF THE THING WITH A QUALIFICATION-ARE POSSIBLE ONLY WHEN THE THING IS PERCEPTIBLE. -THE OMNISOIENT PERSON, HOWEVER, IS NOT PERCEPTIBLE TOR YOU; HENCE ALL THESE NON-APPREHENSIONS' ARE NOT CAPABLE OF PROVING HIS NONEXISTENCE ; AND ANY OTHER FACTOR OF NEGATION, THERE IS NONE. (3280
3281)
COMMENTARY.
Karya, etc. is a copulative compound formed of-(1) the relation of Effect and Cause, (2) the relation of Pervaded and Pervader, and (3) the relation of Contrariness.
(1) The relation of Cause and Effect can be proved only by the Nonapprehension of what is perceptible; and as the Omniscient Person is not perceptible, there can be no relation of Cause and Effect with Him. (2) Nor is the relation of Pervader and Pervaded possible in regard to Him; as that also has to be preceded by the Non-apprehension of what is apprehensible ; for instance, when the absence of one thing is always followed by the absence of the other, the latter is said to be 'pervaded' by the other; and the said absence is not possible except where there is Non-apprehension of what is apprehensible.-(3) Contrariness also is recognised only between two perceptible things, not between those that are not perceptible. For instance, there is contrariness between two things when they can never co-exist; and this is perceived by you when there is absence of one while the other is present-oven when the efficient cause of the former is present; and as a matter of fact, the presence and absence of things cannot be ascertained unless the things themselves are capable of being apprehended.--The other kind of contrariness' consists in mutual exclusion; and it is recognised in cases where the cognition of one thing is invariably concomitant with the non-cognition of the other; as between succession and simultaneity. This cognition is not possible if the thing is not apprehensible.
"If that is so, then how can there be contrariness between Existence and Non-existence ? Certainly both of these are not perceptible".
This does not affect our position. As a matter of fact, Existence and Non-existence are not cognised separately, and then they are regarded as
contrary' on account of their exclusion of one another what happens is that they are cognised separately and then contrariness' becomes cognised. For instance, the contrariness of Existence and Non-existence is determined only in reference to one and the same thing and at one and the same time,
