Verse 1003-1004

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

अन्यापोहापरिज्ञानादेवमेते कुदृष्टयः ।
स्वयं नष्ठा दुरात्मानो नाशयन्ति परानपि ॥ १००३ ॥
तथाहि द्विविधोऽपोहः पर्युदासनिषेधतः ।
द्विविधः पर्युदासोऽपि बुद्ध्यात्मार्थात्मभेदतः ॥ १००४ ॥

anyāpohāparijñānādevamete kudṛṣṭayaḥ |
svayaṃ naṣṭhā durātmāno nāśayanti parānapi || 1003 ||
tathāhi dvividho'pohaḥ paryudāsaniṣedhataḥ |
dvividhaḥ paryudāso'pi buddhyātmārthātmabhedataḥ || 1004 ||

All these are wrong views based upon ignorance of what is meant by the ‘apoha, negation, of other things’.—People who are themselves damned damn others also.—As a matter of fact, Apoha is of two kinds due to difference between—(1) Paryudāsa (relative negation, contradistinction, exclusion) and (2) niṣedha (absolute negation, denial, prohibition). Paryudāsa again is of two kinds—(a) due to difference of conception (idea), and (b) due to difference of concept (object).—(1003-1004)

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Having thus set forth the opinions of others, in order of importance, the Author sets forth the answer to these:—[see verses 1003-1004 above]

‘Due to difference, etc. etc.’;—i.e. because there is Relative Negation and Absolute Negation, there are two kinds of Apoha, Negation.

‘Due to difference in Conception, etc. etc.’—i.e. due to difference of the nature of the Conception, and due to difference of the nature of the Concept. Of these ‘the nature of Conception’ consists in the appearance of cognition of several things in one comprehensive form;—and ‘the nature of Concept’—consists in the nature of the object, as contradistinguished from unlike objects,—i.e. in the form of ‘Specific Individuality’; and the two kinds of Paryudāsa are based upon difference of these two;—such is the sense of the compound.—(1003-1004)