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190
TATTVASASGRARA: CHAPTER VII.
TEXT (281).
WHAT HAS BEEN URGED IS NOT RIGHT; AS THE REASONING ADDUCED ABOVE IS CLEARLY FOUND TO BE SUBVERSIVE OF THE SAID
IDEA.-(281)
COMMENTARY. * Adduced above '—under Text 278.—(281)
It has been argued that "Disposition cannot be the cause of Illusion"; this reason is Inconclusive this is shown in the following Text :
TEXT (282)
How Is IT THAT, ENTIRELY FROM DISPOSITIONS, SUCH DIVERSE ILLUSIONS COME ABOUT AS THOSE THAT DEVOTEES HAVE IN REGARD TO GOD AND OTHER BEINGS AS BEING THE CAUSE OF
THINGS AND SO FORTE ?
COMMENTARY.
If Disposition were not the cause of Illusion, then how could such Illusions appear, purely out of Dispositions, as 'God is the cause of all products, omniscient, the receptacle of eternal cognition and so forth In fact, Kumarila himself has denied a creator of the world, like God and other Beings.
In the phrase proceeding entirely from Disposition, the term ' entirely is for the purpose of excluding a real background.-(282)
TEXTS (283-284).
THUS THEN, THE BASELESSNESS OF 'I-CONSCIOUSNESS' HAVING BEEN
ESTABLISHED, THERE CAN BE NO Cogniser WHO COULD BE APPREHENDED BY THE SAID NOTION OF I'. HENCE AMONG ALL VALID FORMS OF COGNITION, THERE IS NOT ONE WHICH IS FOUND ABLE TO SUPPLY A FIT EXAMPLE ; AND THE REASONS ALSO THAT HAVE BEEN ADDUCED IN DUB COURSE ARE FOUND TO BE
UNPROVEN REGARDING THEIR
SUBSTRATUM.-(283-284)
COMMENTARY
Thus I-consciousness' being baseless, there can be no Cogniser who could be admitted to be the object of that consciousness. Hence the existence of the soul is not proved.
