The Tattvasangraha [with commentary]

by Ganganatha Jha | 1937 | 699,812 words | ISBN-10: 8120800583 | ISBN-13: 9788120800588

This page contains verse 1672-1673 of the 8th-century Tattvasangraha (English translation) by Shantarakshita, including the commentary (Panjika) by Kamalashila: dealing with Indian philosophy from a Buddhist and non-Buddhist perspective. The Tattvasangraha (Tattvasamgraha) consists of 3646 Sanskrit verses; this is verse 1672-1673.

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

स्वरूपपररूपाभ्यां नित्यं सदसदात्मके ।
वस्तुनि ज्ञायते किंचिद्रूपं कैंश्चित्कदाचन ॥ १६७२ ॥
प्रत्यक्षाद्यवतारश्च भावांशो गृह्यते यदा ।
व्यापारस्तदनुत्पत्तेरभावांशे जिघृक्षिते ॥ १६७३ ॥

svarūpapararūpābhyāṃ nityaṃ sadasadātmake |
vastuni jñāyate kiṃcidrūpaṃ kaiṃścitkadācana || 1672 ||
pratyakṣādyavatāraśca bhāvāṃśo gṛhyate yadā |
vyāpārastadanutpatterabhāvāṃśe jighṛkṣite || 1673 ||

“As a matter of fact, in the case of everything which is always existent in its own form, and non-existent in the form of other things,—it is only a certain aspect that is cognised through certain means at certain times; and it is only when the existent (positive) aspect is to be cognised that perception and the rest come in; and when the non-existent (negative) aspect is to be apprehended, the operation of the ‘non-appearance of perception and the rest’ (i.e. ‘negation’) comes in.”—(1672-1673)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

The following Text supports the same idea of Negation being included under Perception:—[see verse 1671 above]

“There would have been no object left to be cognised by Negation if objects had only one aspect; as a matter of fact, however, objects have two aspects—they are existent (positive) in their own form, and non-existent (negative) in the form of other things; there thus being two aspects of every object, there is only a certain aspect of it that is cognised through a certain Means,—all aspects are not cognised by all Means of Cognition.

“This same idea is further explained—‘It is only when the Positive aspect, etc. etc.’—When the Positive aspect of the Object is apprehended, then there is the operation of the five Means of Cognition, Perception and the rest,—and not of Negation; when however it is the Negative aspect that is meant to be apprehended, then there is operation of the ‘non-appearance of Perception, etc.’,—i.e. of ‘Negation’.”—(1672-1673)

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