Verse 773-774

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

भेदज्ञाने सतीच्छा हि सङ्केतकरणे ततः ।
तत्कृतिस्तच्छ्रुतिश्चास्या आभोगस्तन्मतिस्ततः ॥ ७७३ ॥
अन्वयव्यतिरेकाभ्यामिदमेव विनिश्चितम् ।
समर्थं कारणं तस्यामन्येषामनवस्थितिः ॥ ७७४ ॥

bhedajñāne satīcchā hi saṅketakaraṇe tataḥ |
tatkṛtistacchrutiścāsyā ābhogastanmatistataḥ || 773 ||
anvayavyatirekābhyāmidameva viniścitam |
samarthaṃ kāraṇaṃ tasyāmanyeṣāmanavasthitiḥ || 774 ||

When there is cognition of diversity, then there arises the desire to set up a convention;—then the convention is set up;—then comes the hearing of the name in accordance with that convention;—then the ‘body’ or ‘form’ of the convention;—then the notion (in accordance with that convention). that this is the cause (basis) of the said notions is thus known definitely through affirmative and negative premisses in regard to other causes, there would be an infinite regress—(773-774)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The relation, of Cause and Effect is ascertainable only by means of affirmative and negative premisses: and in regard to the comprehensive notion in question, the only cause that is so ascertained is the Body of Conventions set up by the desire of man. For instance, first of all, there appears the cognition of difference among things;—after this cognition has come, there comes the desire to set up a Convention;—from that desire proceeds the setting up of the Convention;—then the hearing of the same at the time of actual usage of the name;—from that hearing of the usage, there foUows the ‘body’ or ‘form’ of the Convention; from this Body of the Convention, comes the using of the name in regard to the diversengs in question;—and then finally the notions of ‘Jar’ and the like come into appearance.

Among all people, down to the veriest cowherd, the idea of such being the cause of the notions in question is definitely recognised with certainty.

As for the ‘Universal’ on the other hand, its capacity has nowhere been seen; if then it were regarded as the Cause of the notions, it would lead to absurdities; for, after having assumed that as the Cause, why could you not assume another cause, of which also the capacity may not be known and so on?—(773-77á)

The following Texts continue the same line of reasoning—[see verses 775-776 next]