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 51

56
TATIVASANGRAHA: OBAPTER I.
there in the actually manifested form? If so, then that cannot be ; for if it were so. then while the Milk is still in the form of Milk, the Curd would be perceived, just as it is after the production of the Curd.-Or, is it meant that it subsists there in the form of Lalent Potency !-Is this 'Potency? something different from the Cund and other Effects as manifested in the perceptible form? Or is it the same as these 1-If it is the same, then, as before, it should be perceptible (which it is not).-(34)
[The other alternative that it is something different is taken up in the following Text]:
TEXT (35).
IF IT IS SOMETHING DIFFERENT (FROM THE EFFECT), THEN THE EXISTENCTA
OF ONE THING CANNOT BE SPOKEN OF AS THAT OF ANOTHER, EXCEPT FIGURATIVELY. FOR EXAMPLE) THE EXISTENCE
OF THE ATTRIBUTE OF) 'HARMONY' IS NOT SPOKEN OF AS THE EXISTENCE OF PAIN
AND DELUSION -(35)
COMMENTARY
If the other alternative is accepted-viz, that the 'Potency' is something different from the Effect', -then the view that 'the Efiect subsists in the form of the Cause' becomes abandoned ; because you admit the existence of an entity different from the Effect, in the shape of Potency, For instance, when something becomes manifested in a form endowed with particular qualities resulting from the development of the particular taste and potency, then it is called an 'Effect', like the Curl for instance: and this Curd-effect is spoken of as 'non-existent in the state oi Milk, because it is not capable of being perceived. As regards Potency, which (you say) is something different from this Effect, it cannot thus be an Effect'; for the simple reason that the existence of one thing (Polency) cannot mean the existence of another (Effect); for if it did, then it would be all confusion.
"But we have such expressions as Butter is longevity, where Buller is found to be spoken of as longevity, which is a totally different thing, and Damp Reed is foot-disenzse, where Damp Reed is spoken of as footatisease, a totally different thing."
In answer to this, the Text has added the phrase 'eccept figuratively': -i.e. there can be no such expressions except in figurative language. Longevity is spoken of as Butter only figuratively, through attributing the character of the Effect (Longevity) to its Cause (Butter); and such expressions are not possible in their literal sense. If, when you say that 'the Effect is existent in the Cause', you are using only figurative language, then there is no difference between our views : there is difference however if you intend the assertion to be taken in its literal sense. --This is what the Text shows by means of an example-The eristence of Harmony, etc. Even yon (Sankhya) do not hold that the form of Pain' (Rajas-Attribute) and Delusion" (Tamas-Attribute) is the same as that of Harmony' (Sattra-Attribute):