११.०: ३२१.११अथविशेषपदार्थनिरूपणम् ।
Lets begin the chapter on the description of the ultimate individualities of the Padarthas.
११: ३२१.१२अन्तेषुभवाअन्त्याःस्वाश्रयविशेषकत्वाद्विशेषाः।
Individualities are the ultimate ( i. e., final) specificatives or differentiatives of their substrates.
विनाशारम्भरहितेषुनित्यद्रव्येष्वण्वाकाशकालदिगात्ममनस्सुप्रतिद्रव्यमेकैकशोवर्तमानाःत्यन्तव्यावृत्तिबुद्धिहेतवः।
They reside in such beginning-less and indestructible eternal substances, as the Atoms, Akasha, Time, Space, Soul and Mind,—inhering in their entirety in each, of these, and serving as the basis of absolute differentiation or specification.
यथास्मदीनाम्गवादिष्वश्वादिभ्यस्तुल्याकृतिगुणक्रियावयवसम्योगनिमित्ताप्रत्ययव्यावृत्तिर्दृष्टागौःशुक्लःशीघ्रगतिःपीनककुद्मान्महाघण्टैति ।
Just as we have with regard to the Bull as distinguished from the Horse, certain distinct cognitions—such as, (1) that it is a ‘ bull,’ which is a cognition based upon its having the shape of other bulls, (2)that it ‘ is ‘white,’ which is based upon a quality, (3) that it is ‘ running swiftly’, which is based upon action (4) that it has a ‘fat hump,’ which is based upon ‘constituent parts’ and (5) that it carries a ‘ large bell’, which is based upon conjunction;
तथास्मद्विशिष्टानाम्योगिनाम्नित्येषुतुल्याकृतिगुणक्रियेषुपरमाणुषुमुक्तात्ममनस्सुचअन्यनिमित्तासम्भवाद्येभ्योनिमित्तेभ्यःप्रत्याधारम्विलक्षणोऽयम्विलक्षणोऽयमितिप्रत्ययव्यावृत्तिःदेशकालविप्रकर्षेचपरमाणौसएवायमितिप्रत्यभिज्ञानम्चभवतितेऽन्त्याविशेषाः ।
so have the Yogis, who are possessed of powers that we do not possess, distinct cognitions based upon similar shapes, similar qualities and similar actions—with regard to the eternal atoms, the liberated souls and minds ; and as in this case no other cause is possible, those causes by reason whereof they have such distinct cognitions,— as that ‘this is a peculiar substance’, ‘that a peculiar soul,’ and so forth,—and which also lead to the recognition of one atom as being the same that was perceived at a different time and place,—are what we call the ‘ ultimate Individualities’.
११: ३२२.२यदिपुनरन्त्यविशेषमन्तरेणयोगिनाम्योगजाद्धर्मात्प्रत्ययव्यावृत्तिःप्रत्यभिज्ञानम्चस्यात्ततःकिम्स्यान्नैवम्भवति ।
Objection : “ What would be the harm if even in the absence of such ‘Individualities’ Yogis could have, by the help of merits born of Yogic practices the said distinct cognitions and recognitions ?”
Reply : This could never be:
यथानयोगजाद्धर्मादशुक्लेशुक्लप्रत्ययःसंजायतेअत्यन्तादृष्टेचप्रत्यभिज्ञानम् ।
just as the merits born of Yoga could never bring about the cognition of whiteness where there is no whiteness, or the recognition of that which has never been perceived ;
यदिस्यान्मिथ्याभवेत्तथेहाप्यन्त्यविशेषमन्तरेणयोगिनाम्नयोगजाद्धर्मात्प्रत्ययव्यावृत्तिःप्रत्यभिज्ञानम्वाभवितुमर्हति ।
in fact if there were any such they could only be false ; exactly in the same manner, without the ‘ultimate individualities’ in question, the Yogis could by the helps of the merits of Yoga alone, have the distinct cognitions or recognitions referred to above.
अथान्त्यविशेषेष्विवपरमाणुषुकस्मान्नस्वतःप्रत्ययव्यावृत्तिःकल्प्यतेइतिचेन्नतादात्म्यात् ।
Objection : ” Why cannot you assume a self-differentiation in the atoms themselves as you do in the ‘Individualities’ ?
इहातदात्मकेष्वन्यनिमित्तःप्रत्ययोभवतियथाघटादिषुप्रदीपात्नतुप्रदीपेप्रदीपान्तरात्।
Reply : The atoms themselves could not be the cause of these distinct cognitions ; because of all atoms having the same nature ; that is to say, as a matter of fact we find that the cognitions that a certain thing brings about are with regard to things other than itself; e. g, the lamp brings about the cognition of the jar ; and certainly one lamp is never rendered cognisable by another lamp.
यथागवाश्वमांसादीनाम्स्वतएवाशुचित्वम्तद्योगादन्येषाम्तथेहापितादात्म्यादन्त्यविशेषेषुस्वतएवप्रत्ययव्यावृत्तिःतद्योगात्परमाण्वादिष्विति ॥
And just as the flesh of the cow and the horse are unclean by themselves, and other things become unclean by coming in contact with them,—so in the case in question, the ‘ultimate Individualities’ though of the same nature, are differentiated by themselves and the atom &c, become differentiated by reason of their contact with these ‘individualities’(I-ii-6).
११.०: ३२२.१७इतिप्रशस्तपादभाष्येविशेषपदार्थःसमाप्तः ॥
So comes to the conclusion the chapter on ultimate individualities from the Prashastpad Bhashya.
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