Verse 1528-1530

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

गां दृष्ट्वाऽयमरण्यान्यां गवयं वीक्षते यदा ।
भूयोऽवयवसामान्यभाजं वर्तुलकण्ठकम् ॥ १५२८ ॥
तदाऽस्य गवयज्ञानं रूपमात्रावबोधकम् ।
प्रत्यक्षमेव यच्चापि विशेषेण विकल्पकम् ॥ १५२९ ॥
गवा सदृशरूपोऽयं पशुरित्येतदीदृशम् ।
अक्षव्यापारसद्भावे जातेः प्रत्यक्षमिष्यते ॥ १५३० ॥

gāṃ dṛṣṭvā'yamaraṇyānyāṃ gavayaṃ vīkṣate yadā |
bhūyo'vayavasāmānyabhājaṃ vartulakaṇṭhakam || 1528 ||
tadā'sya gavayajñānaṃ rūpamātrāvabodhakam |
pratyakṣameva yaccāpi viśeṣeṇa vikalpakam || 1529 ||
gavā sadṛśarūpo'yaṃ paśurityetadīdṛśam |
akṣavyāpārasadbhāve jāteḥ pratyakṣamiṣyate || 1530 ||

“Having seen the cow, when the man goes to the forest and sees the gavaya, bearing a manifold commonalty (similitude, to the cow) in several parts of the body, but with rounded neck (not with the dewlap);—the first cognition that he has of the gavaya is one that apprehends only its shape; and this cognition is purely perceptional. the cognition that follows is in the more determinate form—“the shape of this animal is similar to the cow’s”; and this also comes about only when the operation of the senses is there; so that this also is regarded to be perceptional.”—(1528-1530)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Having seen the Cow previously, the man, later on, goes to the forest and sees the Gavaya,—of what sort?—bearing a manifold commonalty in several parts of the body,—i.e. he thinks that many parts of its body are similar,—but with a rounded neck,—i.e. without the dewlap (which is the distinctive feature of the Cow),—then the first cognition that appears is of the non-conceptual (non-determinate) kind, which apprehends only the general shape of the Gavaya; and this Cognition is pure Perception.—That cognition also which appears later on,—in the form ‘this animal is similar to the Cow’—which is more specifically conceptual,—is also pure Perception; as it is brought about by the operation of the senses.—(1528-1530)

The following might be urged against the above—‘The cognition that appears is through Remembrance, as envisaging the similarity,—and not through the operation of the senses’.—

The answer to this is as follows:—[see verse 1531 next]