________________
1482
TATTVASANGRAHA: CHAPTER XXVI.
Thus the removal of the Hindrance of Afflictions having been established, the Author proceeds to describe the removal of the Hindrance of Cognisable things '
TEXT (3339).
ALSO, ON ACCOUNT OF THE PECULIAR CHARACTER OF THE DIRECT PERCEPTION, THE DEFEOT ALONG WITH THE DISPOSITIONS CEASES TORTAWITH ; AND THUS THROUGH FREEDOM FROM ALL OBSTACLES', OMNISCIENCE BECOMES ACCOM
PLISHED.-- (3339)
COMMENTARY.
'Direct perception of what of the idea of 'no-soul'; this is to be understood from the context. The peculiar character of this Direct Per. coption consists in the complete realisation of the good and bad points of the said idea and its contrary (respectively), by a long-continued process. It is because this complete realisation is wanting in those who are still in the stage of pupilage, that these are not omniscient. And the reason for this lies in the fact that, on account of the absence of the said long-continued practice, the 'Hindrance of Cognisable things' has not been removed ; because the said contemplation is still wanting.
The argument may be formulated thus :That Contemplation which is carried on uninterruptedly with due faith for a long time brings about its fruit in the shape of the direct perception of things as if they were in one's palms, -as for example, the contemplation by the lover of the loved one ;the contemplation by the Merciful Lord of the doctrine of 'No-soul' is fully equipped with all the said three qualifications; thus there is a reason based on the nature of things.-The Reason here adduced cannot be said to be 'inadmissible'; because it has been already explained that it is always possible for the Merciful one, seeking for some end (such as the wolfare of mankind) to have recourse to such activity-Nor can the Reason be said to be 'Inconclusive'; because the thing under discussion, which is the mental perception of the 'soul-lessness of all things, is what is sought to be proved as rendered manifest by the aforesaid contemplation with the three qualifications. And the invariable concomitance of the character of the Probans with the character of the Probandum is well-known ; specially because the clear manifestation of it does not need any other cause to bring it about ; and from this there follows by implication, its invariable concomitance with omniscience also; because omniscience' is nothing other than the said clear manifestation of the Cognition envisaging the 'Soul-less-ness' of all things. Thus then the invariable concomitance of the contemplation with the expected clear manifestation in general being established, that with 'omniscience' also becomes established by implication. Specially because in connection with the subject in question no other clear manifestation is possible.
