Verse 2322-2324

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

प्रयत्नानन्तरं ज्ञानं कृतकानित्यसाधनम् ।
यत्तत्राप्यस्त्यनेकान्तः क्षणिकव्यतिरेकिणः(भिः ?) ॥ २३२२ ॥
प्रतिसङ्ख्याऽप्रतिसङ्ख्यनिरोधव्योमभिस्त्रिभिः ।
बुद्धिपूर्वविनाशे हि प्रतिसङ्ख्यानिरोधधीः ॥ २३२३ ॥
अबुद्धिपूर्वकस्तेषां निरोधोऽप्रतिसङ्ख्यया ।
तौ च द्वावप्यनाशित्वादिष्टावकृतकावपि ॥ २३२४ ॥

prayatnānantaraṃ jñānaṃ kṛtakānityasādhanam |
yattatrāpyastyanekāntaḥ kṣaṇikavyatirekiṇaḥ(bhiḥ ?) || 2322 ||
pratisaṅkhyā'pratisaṅkhyanirodhavyomabhistribhiḥ |
buddhipūrvavināśe hi pratisaṅkhyānirodhadhīḥ || 2323 ||
abuddhipūrvakasteṣāṃ nirodho'pratisaṅkhyayā |
tau ca dvāvapyanāśitvādiṣṭāvakṛtakāvapi || 2324 ||

“‘Being perceived as following from effort’ has been adduced as a reason for the word being a product and noneternal. This is ‘inconclusive in view of certain things that are not-momentary;—such as the three things: (1) conscious destruction, (2) unconscious destruction, and (3) ākāśa: (1) when the destruction of things is brought about intentionally, it is regarded as ‘conscious destruction’;—(2) when destruction is not brought about intentionally, it is ‘unconscious destruction’;—both these, being ‘imperishable’, have been regarded (by the Bauddha) as ‘uncaused’ also.”—[see ślokavārtika—eternality of words, 22-23]—(2322-2324)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Next the Mīmāṃsaka proceeds to point out the ‘Inconclusive’ character of another Probans cited by the Opponent—‘Because it is invariably concomitant with effort’.—[see verses 2322-2324 above]

What is meant by ‘Prayatnānantarīyatva’ is the character of being perceived as following after an effort.—And as this character is present in cases where the Probandum is absent, the said character, adduced as the Probans, for proving that Words are products and non-eternal, is ‘Inconclusive’, For instance, the Buddhists postulate (1) ‘Conscious Destruction’, (2) ‘Unconscious Destruction’, and (3) ‘Ākāśa’ as three entities which are unmodifiable and not-momentary, i.e. eternal. And yet, the Probans in question (‘being perceived as following after effort’) is found in these also.

This is what is pointed out by the words—‘when the destruction, etc. etc.’—that destruction of things like the Jar which is brought about intentionally, is called ‘Conscious Destruction’; while that which is not intentional, is ‘Unconscious Destruction’; such is the scheme of the Buddhists.

‘Teṣām’—of things like the Jar.

‘Tau ca’—i.e. the Conscious and Unconscious Destructions.

‘Uncaused also’;—‘also’ includes ‘non-eternal—(2322-2324)

How these two Destructions are ‘uncaused’ and ‘eternal’ and how they subsist in the Probans,—is pointed out in the following Texts,—from the point of view of the Opponent (Bauddha):—[see verses 2325-2328 next]