११.०: ३२१.११अथविशेषपदार्थनिरूपणम् ।
Lets begin the chapter on the description of the ultimate individualities of the Padarthas.
Individualities are the ultimate ( i. e., final) specificatives or differentiatives of their substrates.
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.
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;
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:
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 ;
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.
Objection : ” Why cannot you assume a self-differentiation in the atoms themselves as you do in the ‘Individualities’ ?
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.
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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