0068 Verse 75

Original

बुद्धिमद्धेतुमात्रे हि प्रतिबन्धस्त्वयोदितः ।
द्वितीये पुनरस्माभिर्विस्पष्टमभिधीयते ॥ ७५ ॥

buddhimaddhetumātre hi pratibandhastvayoditaḥ |
dvitīye punarasmābhirvispaṣṭamabhidhīyate || 75 ||

The invariable concomitance that has been asserted by you is only with reference to the probandum in the form of ‘the character of having an intelligent cause’; and we are going to assert it clearly with reference to a second (different, contrary) probandum.—(75)

Kamalaśīla

[Says the Naiyāyika]—“The Probans would be ‘Contradictory’ only if it were invariably concomitant with the contrary of the Probandum; in the case in question however, there is (as you say) no invariable concomitance even with the mere character of ‘having an intelligent Cause’; how then could there be any such concomitance with any particular form of that character (which alone could be contrary to the desired conclusion)?”

The answer to this is provided in the following Text:—[see verse 75 above]

You, Theist, in asserting the existence of God, have set forth an Invariable Concomitance in reference to the Probandum in the shape of ‘the character of having an Intelligent Cause’; if that were not so, and if this general proposition (premiss) also were not admitted, then how could it have been possible to prove that all things have God for their Creator?—Thus then, we admit (for the sake of Argument) the premiss from your view-point—that ‘Things have an Intelligent Cause’,—and then proceed to show clearly that your Probans is invariably concomitant with a particular Probandum which is ‘Second’—contrary—to that particular Probandum which you desire to prove;—this ‘Second’ Probandum being ‘the character of being preceded (produced) by a person of evanescent and many Cognitions (Ideas)’.—(75)

Question—“How are you going to show this clearly?”

The answer is provided in the following Text:—[see verse 76 next]