Verse 1086-1087

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

अवस्तुविषयेऽप्यस्ति चेतोमात्रविनिर्मिता ।
विचित्रकल्पनाभेदरचितेष्विव वासना ॥ १०८६ ॥
ततश्च वासनाभेदाद्भेदः सद्रूपतापि च ।
प्रकल्प्यते ह्यपोहानां कल्पनारचितेष्विव ॥ १०८७ ॥

avastuviṣaye'pyasti cetomātravinirmitā |
vicitrakalpanābhedaraciteṣviva vāsanā || 1086 ||
tataśca vāsanābhedādbhedaḥ sadrūpatāpi ca |
prakalpyate hyapohānāṃ kalpanāraciteṣviva || 1087 ||

Even in regard to non-entities, there can be impressions, created only by the mind (cognitions),—just as in the case of things of various kinds created by imagination. This diversity among Apohas, as also their positive character, would be assumed on the basis of the diversity among impressions; just as in the case of creations of imagination.—(1086-1087)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

It has been argued (under Text 960, by Kumārila) that—“Impressions cannot pertain to the Non-entity”.—The following Texts show that this is both ‘Not-admitted’ and ‘Inconclusive’:—[see verses 1086-1087 above]

That the Mind (Cognition) does not operate upon non-entities cannot be admitted. Because, the Mind (Cognition) does operate through the imposing of the form of things created by mere imagination; and the Mind (Cognition) thus does create Impressions in the subsequent mind, which tends to bring about future homogeneous conceptual contents. Because, again, through the development of the ‘Chain’, it may get at an awakening cognition, Which brings about a similar Mind (Cognition). In the same manner, in the case of Apohas, there would be difference among themselves and also the positive character, due to the influence of assumptions and imagination.

Thus the Reason adduced by Kumārila is ‘inconclusive’.

The meaning of the words of the Text is clear; hence we have not explained them in detail.—(1086-1087)