-- -- -- , । , -- -- , ---- । । ---- , , , , । ---- । ---- , । ---- । । , ॥७॥ , ? ? । ॥ §०§ । ॥ §१§
In plain words
Here, to begin with, although it is possible that in dream, remembering, daydreams, fancies and the like the variety of the of blue and the rest shines forth with no cause that delivers it from outside, still one could suspect that this variety of is not a real thing, because it is unsteady, because it is not common to all , and because it could be supposed to be born of from earlier experience. But here is something that is seen: making varied things, cities, armies and the like, by will alone. There, a material cause made of the varied things well known, clay, wood, semen, blood and the like, is simply not possible. For one cannot say this: “The atoms, which are everywhere, brought together at once by the ’s will, will begin the effect.” This is put forward so as to make sure that the causation known to the world is not overstepped. But it is not well known that a gross thing such as a pot is born straight from atoms; rather, it comes with potsherds and the like between. And even then there is reliance on fixed auxiliary causes; the working of hands, feet and the like; the joining of the ruling force of a particular space, time and ; and excellence in training and practice. And if this much were relied on, a making a pot, who shapes the pot only after gathering the whole set of means known to potters, would simply be a potter. So, when the known causes are overleapt, what use is the thought of another material cause, atoms and the like, of which no one is aware? There, it is the ’s alone that has such a : that it makes shine the host of objects whose form is a variety of . So this is possible: that itself, whose is accepted, by the force of a particular will whose mark is that nothing obstructs it, makes the host of things shine as “this”, apart from , , the body and the rest, to which ’s form has been granted in some small measure; and that host still stands within, since its being nothing beyond never leaves it. Why is not accepted, which is established by self-awareness? Why weary oneself with the labour of searching for another cause? By the particle “eva” he says this. As has been said, the setting in place of a content, whose form is , cannot be denied by any disputant at all, for it is established from the very first. And its is itself its being , which the word “” points to; so why this craving to hunt for another cause? “For”: since. Since it is supposed that the makes things shine in this way, therefore “what use is something outer that cannot be made good?”: this is the connection with what went before.
But surely, in this way, an inference by supposition opens up on both sides. Then, are we, on the example of a pot and the like reflected in a mirror, to posit for the variety of reflected in knowing a cause beyond the mirror of knowing, and for that very reason taken to be outer? Or are we, on the example of the , to name the of itself as the cause? So the matter stands in doubt. With this doubt in view, to set aside the supposition that outer objects are inferred, he says in two :
Inference is not accepted at all for what has never shone before. The sense faculty has indeed shone, through the of a real thing that is a cause, a seed and the like.
But of an object outside there has never, in any way, been an ; so it is not established, not even by inference.