Tattvasangraha 01

Author(s): Embar Krishnamacharya
Publisher: Central Library

Page 39

FOREWORD
(i, e. how can the knowledge of understanding the meanings of words be possible in a new-born child ?) If we do not admit previous birth, in that case the child must be without this consciousness.
(1942) This consciousness of desires, etc. is the result of the force of the memory which was in the habit of knowing the meanings of words in the previous birth; because suckling, etc. are forms of consciousness, just as the present consciousness is the result of the previous consciousness.
(1943) • Because the consciousness of the new-born babe is the fructification of the force of memory, which was in the habit of knowing the meanings of words in previous birth, the future birth is also established.
(1944) Cårvåkas-If consciousness in a new-born child is the result of the previous practice of knowing the meanings of words, why then they cannot speak or remember immediately they are born, just as a speaker remembers and speaks immediately. (1945)
Our author replies : -Because the faculties of the mind are benumbed and the memory is scattered (by long confinement in the womb ) the child cannot at once speak or remember, in much the same way as the faculties are benumbed and the memory is scattered in fever in which there is a simultaneous derangement of the three vital fluids.
(1946) But those who are super-human and whose faculties of mind are not benumbed (in the womb ) can indeed speak at once and retain the sharpness of memory immediately they are born. (1947)
For establishing future birth further reasons are enumerated.
The desires of attachment, hatred etc. of this moment must be the effects of the previous indulgence in desires of attachments, hatred, etc. by the principle of affirmative and negative inseparable connection.
(1948) For the child no previous practice is possible in the present birth, but we perceive the feelings of attachment, hatred, etc. in it. What else can be the cause if not another birth? (1949)