The Tattvasangraha [with commentary]
by Ganganatha Jha | 1937 | 699,812 words | ISBN-10: 8120800583 | ISBN-13: 9788120800588
This page contains verse 502 of the 8th-century Tattvasangraha (English translation) by Shantarakshita, including the commentary (Panjika) by Kamalashila: dealing with Indian philosophy from a Buddhist and non-Buddhist perspective. The Tattvasangraha (Tattvasamgraha) consists of 3646 Sanskrit verses; this is verse 502.
Verse 502
Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:
यथाहि नियता शक्तिर्बीजादेरङ्कुरादिषु ।
अन्वय्यात्मवियोगेऽपि तथैवाध्यात्मिके स्थितिः ॥ ५०२ ॥yathāhi niyatā śaktirbījāderaṅkurādiṣu |
anvayyātmaviyoge'pi tathaivādhyātmike sthitiḥ || 502 ||Just as the potency of the seed is restricted to the sprout even in the absence of a permanent ‘soul’,—so would it also be in the case of psychical concepts.—(502)
Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):
Says the Opponent—“This definite Law of Cause and Effect itself is not possible without a ‘Soul’.”
The answer is provided in the following—[see verse 502 above]
Just as the potency of the Seed and such things is restricted to the Sprout and such things,—even without a controller in the form of the ‘Soul’,—so would it also be in the case of every psychical concept. Such things as the Seed and the rest are not controlled by the ‘Soul’, in the way that the Body, as the receptacle of experience, is held to be controlled. Otherwise, there would be no sense in the (Naiyāyika’s) argument that “the living body cannot be without soul, as, if it were, then there could be no breathing and other functions”; in the case of the Jar and such things, if the absence of ‘Breathing, etc.’ were found to follow from the absence of the ‘Soul’, then alone could the negative concomitance involved in the argument be admissible;—if the Jar, etc. also were with Soul, then how could the Reason adduced have the requisite negative concomitance?
‘Even in the absence of a permanent Soul’,—i.e. even when there is no character which is common to them all.—(502)