Verse 1899

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

मरणक्षणविज्ञानं स्वोपादेयोदयक्षमम् ।
रागिणो हीनसङ्गत्वात्पूर्वविज्ञानवत्तथा ॥ १८९९ ॥

maraṇakṣaṇavijñānaṃ svopādeyodayakṣamam |
rāgiṇo hīnasaṅgatvātpūrvavijñānavattathā || 1899 ||

The cognition at the moment of death is capable of bringing about its product,—because it is beset with affections, not having shaken off all attachment,—like the previous cognition.—(1899)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Having thus established the fact of there being a ‘previous’ birth, the author proceeds to establish the ‘future’ birth also:—[see verse 1899 above]

The Cognition or Consciousness that is beset with affections is capable of producing its effect in the shape of another Cognition,—because it is beset with affections,—like the Consciousness during the previous state;—and the Consciousness at the moment of death is beset with affections; hence this is a Reason based upon the nature of things.

This Reason cannot be said to be ‘inadmissible’; because as a matter of fact, the Consciousness that is dissociated from the idea of ‘Void’, which is opposed to all experience, is always beset with affections; because It is dissociated from its opposite,—just like the Consciousness during intercourse.

Nor is the Reason ‘Inconclusive’ (Doubtful); because the appearance of another Cognition is always due to this much only. Hence the reason against the contrary of the conclusion would consist in the impossibility of there being a fully efficient cause.—(1899)

The same point is further elucidated:—[see verse 1900 next]