Tattva Sangraha Vol 1

SR No.: 007608
Original Sutra Author: N/A
Author: Kamlashila, Ganganatha Jha
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 753
Language: English
Classification: Book_English
File Size: 42 MB

Page 332

EXAMINATION OF THE FIRST CATEGORY-SUBSTANCE".
the conjunction between the Jar and the Ghost; and the conjunction between the Solar Disc and parts of space and of Akasha. Such being the case, where all the conjuncts-in the shape of Atoms,-are imperceptible, how can the Conjunction subsisting in them be perceptible ? (586)
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Question: Thus then, the whole matter being uncertain, how can the perceptibility of Atoms be accepted as reasonable?"
Answer:
TEXT (587).
As A MATTER OF FACT, IN THE MATTER OF THE PERCEPTION OF ALL THINGS, WHICH EXIST ONLY IN THE FORM OF mutual exclusion (negation),-THERE IS THE SAME UNCERTAINTY
IN REGARD TO all THEIR CHARACTERS AND FORMS.-(587)
COMMENTARY.
Under the view of the other Philosophers also, whenever anything is apprehended by Perception, there is no certainty in regard to all the forms and characters of that thing; what happens is that it is regarded as perceived to that extent which serves to differentiate it from other things,— and not all its forms and characters. Because even if other factors were perceived, there would be no certainty regarding them, and these would be of no practical use, and as such, would be as good as not-perceived.
The same uncertainly-i.o. as in the case of the apprehended thing. -(587)
Says the Opponent:-"Inasmuch as things are impartite, and everything is actually perceived in its complete form,-why should there be no certainty regarding the whole Thing?"
Answer :
TEXT (588).
EVEN THOUGH, THE THING BEING IMPARTITE, ITS CHARACTER IS APPREHENSIBLE ONLY BY Indeterminate Perception, YET THERE IS
DEFINITE (CERTAIN) COGNITION OF ITS DIFFERENTIATION (FROM OTHER THINGS); AND IT IS THIS
DEFINITE COGNITION THAT IS UNDER
STOOD TO BE THE CAUSE (OF
CERTAINTY). (588)
COMMENTARY
Aksa' is that which pertains to the senses; i.e. perceptional cognition;and this is qualified by the term 'akalpana', 'indeterminate';-though it is apprehensible by indeterminate Sense-perception, yet etc., etc.
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