Verse 546

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

सर्वथाऽतिशयासत्त्वाद्व्याहता त्वात्मनीदृशी ।
कर्तृभोक्तृत्वबन्धादिव्यवस्थाऽनित्यताऽन्यथा ॥ ५४६ ॥

sarvathā'tiśayāsattvādvyāhatā tvātmanīdṛśī |
kartṛbhoktṛtvabandhādivyavasthā'nityatā'nyathā || 546 ||

As the coming in of any peculiarity is entirely impossible, all notions of the ‘doer and the experienced,’, ‘being in bondage’ and so forth,—in regard to the soul—must be incompatible; or else the soul is something evanescent.—(546)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Having thus established his own doctrine, the Author proceeds to discard the doctrine of the Opponent:—[see verse 546 above]

If the Troubles in the shape of Attachment and the rest had really brought about the Bondage of the Soul,—or if Contemplation and the rest had really produced certain peculiarities in the Soul,—then the idea of the Soul’s ‘Bondage and Liberation’ might have been admitted; as a matter of fact, however, as the Soul is eternal (ex hypothesi), no peculiarities can be produced in it; for the same reason no ideas of ‘Bondage and Liberation’,—which presuppose limitations of the relation of Cause and Effect,—are possible in regard to the Soul;—just as in regard to Ākāśa.

‘Or else’,—i.e. if peculiarities were actually produced in the Soul,—then as the ‘Peculiarity’ would be of the nature of the Soul, the Soul itself also, being non-different from the Peculiarity, would, like the Peculiarity, be something evanescent.—If the ‘Peculiarity’ were something different from the Soul, then, the idea of its being produced in the Soul would be wrong,—as no connection would be possible (between the Soul and the Peculiarity). This matter has been discussed times without number.—(546)

End of Chapter IX.