Verse 1005-1006

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

एकप्रत्यवमर्शस्य य उक्ता हेतवः पुरा ।
अभयादिसमा अर्थाः प्रकृत्यैवान्यभेदिनः ॥ १००५ ॥
तानुपाश्रित्य यज्ज्ञाने भात्यर्थप्रतिबिम्बकम् ।
कल्पकेऽर्थात्मताऽभावेऽप्यर्था इत्येव निश्चितम् ॥ १००६ ॥

ekapratyavamarśasya ya uktā hetavaḥ purā |
abhayādisamā arthāḥ prakṛtyaivānyabhedinaḥ || 1005 ||
tānupāśritya yajjñāne bhātyarthapratibimbakam |
kalpake'rthātmatā'bhāve'pyarthā ityeva niścitam || 1006 ||

It has been explained on a previous occasion (text 723) that things like the Harītakī and other things, though distinct from one another, become the basis of unitary conception. on the basis of such things, there appears a reflection in the determinate cognition,—which reflection is definitely apprehended (conceived of) as ‘objects’, even though the objective character is absent in it. [And it is this conception of the reflected image that is called ‘Apoha’].—(1005-1006)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The following Text points out the form of Negation (Paryudāsa, Exclusion) in the form of Conception—[see verses 1005-1006 above]

‘On a previous occasion’—i.e. in the chapter on the examination of the ‘Universal’, under Text 723 et seq. It has been explained there that,—many such things as the Harītakī and the rest, without any commonalty among them, perform the same function of allaying fever and other diseases,—and exactly in the same manner the Black and other Cows, even though different among themselves, become, by their very nature, the basis of the unitary conception, even without any such entity as the Commonalty or the Universal.

‘Abhayādisamāḥ’,—i.e. like the Harītakī, etc.—the similarity consisting in fulfilling the same purpose.

‘On the basis of such things, etc. etc.’;—on the basis of consisting in objects like the Harītakī and the rest,—brought about by the apprehension of the action of such causes,—is the determinate Cognition;—in this cognition there is the reflection,—reflected image—of the objects,—i.e. there appears a reflection which is apprehended as the same as the objects;—and it is to this apprehension that the name ‘Apoha’ has been applied.

‘Determinate’,—this is an adjective qualifying ‘cognition’.

‘Arthātmatābhāve’;—even though the character of the ‘external object’ is wanting.

‘Niścitam’—definitely apprehended.—(1005-1006)

Question:—“Why has the name ‘Apoha’ been given to it?”

Answer:—[see verses 1007-1009 next]