Verse 2545-2547

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

अत्यक्तपूर्वरूपं हि विशेषानुदये सति ।
कथं नाम भवेच्छ्रोत्रमभोग्यमपरस्य ते ॥ २५४५ ॥
नित्यत्वादनपेक्षत्वाद्धर्माधर्भावशीकृतम् ।
सदैव च नभःश्रोत्रं सर्वाभोग्यं प्रसज्यते ॥ २५४६ ॥
धर्माधर्मोपकार्यं हि नभो नैव कदाचन ।
नित्यत्वात्कार्यताभावे चास्य केयं वशीक्रिया ॥ २५४७ ॥

atyaktapūrvarūpaṃ hi viśeṣānudaye sati |
kathaṃ nāma bhavecchrotramabhogyamaparasya te || 2545 ||
nityatvādanapekṣatvāddharmādharbhāvaśīkṛtam |
sadaiva ca nabhaḥśrotraṃ sarvābhogyaṃ prasajyate || 2546 ||
dharmādharmopakāryaṃ hi nabho naiva kadācana |
nityatvātkāryatābhāve cāsya keyaṃ vaśīkriyā || 2547 ||

When it cannot abandon its previous form, and when no new features can appear in it,—why cannot the auditory organ come within range of the experience of another.—(2545)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

[verse 2545]:

It might be argued that—“there would be differences, by reason of the Auditory Organ being influenced by Merit and Demerit”.

The answer to that is as follows:—[see verse 2546 above]

[verse 2546]:

‘Being eternal’ is the reason for ‘being independent’ and also for ‘being not influenced by Merit and Demerit’.—(2546)

Question:—“Even though it is independent, why cannot it be influenced (by Merit and Demerit)?”

Answer—[see verse 2547 above]

[verse 2547]:

‘Being independent’ implies that it is not an effect; and what is not an effect cannot be influenced or affected by anything; e.g. the Hare’s Horn, or the ‘Unconscious Destruction’ of things;—and the Auditory Organ is not an effect;—hence there is apprehension of a character contrary to the wider term.

‘Being eternal’ sets aside the ‘inadmissibility’ of the Reason:—‘not being an effect, etc. etc.’ sets aside its ‘inconclusiveness—(2547)