117. 134 CHAPTER 11

134 CHAPTER 11

tely cognised by the primary activity. It is responsible for bringing about a configuration of Abhasas, which is the object of action, (as distinct from that of mere knowledge,) inspired by the purposive attitude of the cogniser. An object of action is not an isolated Âbhasa. It is a con- figuration of innumerable Âbhasas. It is made up of as many Abhasas as may be the words, used by different cognisers from different points of view. The causal efficiency1, or the use of an object for practical purposes, depends on the unification of some of the constituent Abhasas of an object into a whole. This whole is called by a word, standing for the most needed or desired Âbhasa. The2 constituents of an object are not always the same to every person. They differ with the difference in indivi- dual (i) predilection (Ruci) (ii) purposive attitude (Arthitva) and (iii) the capacity to know (Vyutpatti). Time3 and space are not always the necessary constituents of an object of cognition. Everything is not always necessarily cognised in temporal and spatial relations. (i) Fire and smoke, for instance, at the time of the acquisi- tion of the idea of their invariable concomitance, are not associated with external time and space. (ii) Nor is the object of apprehension so associated at the time of acquisition of the conventional expression. The object, which is the meaning of conventional expression, is a universal. The4 Abhasa, as an object of primary cognitive activity 4 is as good as a universal (Sāmānyāyamāne Pramāņa-Vyā- pāraḥ). But object, the configuration of Âbhāsas, is related 1. 1. P. V. V., Vol. I. 139. 2. I. P. V., Vol. II. 86-7. 3. B.V. 2-3-7. (MSS). 713. 4. B. V. 2-3-3. (MSS). 704.