Tattva Sangraha Vol 2

Author(s): Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra

Page 84

OTHER FORMS AND MEANS OF KNOWLEDGE.
809
TEXTS (1651-1654).
“(I) THAT THE CURD IS NOT IN THE MILK' IS A CASE OF 'PREVIOUS
NEGATION' (2) THAT THE MILK IS NOT IN THE CURD' IS A CASE OF "DESTRUCTION' (3) 'THE NON-EXISTENCE OF THE HORSE IN THE Cow' IS A CASE OF MUTUAL NEGATION'”,[Shlokavārtika-NEGATION, 2-3).-IN THIS LAST CASE, THE Cow DOES NOT HAVE THE FORM OF THE OTHER, AND HENCE THIS NEGATIVE CHARACTER BELONGS TO IT BY ITSELF.*_(4) THE FLAT PORTION OF THE HARE'S HEAD, BEING DEVOID OF HARDNESS AND HEIGHT, AND HENCE THERE BEING NO HORNS IN THE HARE, THIS IS A CASE OF ABSOLUTE NEGATION (Shlokavārtika--NEGATION, 4].-IF THERE WERE NO SUCH ENTITY AS NEGATION CLASSED UNDER THESE SEVERAL HEADS OF PREVIOUS NEGATION' AND THE REST, THEN THERE COULD BE NO USAGE BASED UPON THE DIFFERENTIATION OF CAUSES AND EFFECTS".-[Shlokavārtika-NEGATION, 7].-(16511654)
COMMENTARY. When in reference to the cause—such as Olay or Milk,- people have the idea of the effect-the Jar or the Curd not being there, this is called
Previous Negation'. If this 'Previous Negation were not an entity, the product, Curd, would always be there in the Milk.
In the same way, when in reference to the Curd, there is the idea of the Milk being no longer there, it is called 'Destruction'. If this Negation were not an entity then the Milk would still be there in the Ourd..
In reference to the Cow, there is the idea of its not being the Horse ; this is called "Mutual Negation'. Because the Cow does not have the form of the other,—the Horse-therefore this is called 'Mutual Negation'. If this Mutual Negation were not an entity, then the Horse would be there in the Cow.
When the flat parts of the Hare's head are found to be devoid of growth and hardness, and entirely non-existent in the form of Horns, it is called
Absolute Negation':-Even though here also, in so far as the nature of the things is concerned, we have a case of 'Mutual Negation'. [The flat Head not being the Horn), yet, it has been cited as an example of 'Absolute Negation', in accordance with the popular notion of it. In common parlance whenever Mutual Negation' is spoken of, the two things are mentioned in the co-ordinated form- This is a Cow, not a horse'; in the case of the negation of the Hare's Horn, however, they do not say- This is the Hare, not the Horn'. If absolute Negation were not an entity, then the Hare's Horn would be there. As says Kumārila [in Shlokavārtika-Negation, 2-4] If Negation were not a Means of valid Cognition, then there would be Curd in the Milk,-Milk in the Ourd,--the Cloth in the Jar,—the Horn
* This sentence is not a quotation from the Shlokeavartika.