Verse 3390-3392

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

विशुद्धं वा भवेज्ज्ञानं सर्वं सर्वार्थगोचरम् ।
हेतोः संभाव्यते कश्चित्फलेऽप्यतिशयः क्वचित् ॥ ३३९० ॥
नहि सूक्ष्मफला दृष्टा आमलक्यो मराविति ।
सर्वास्तत्त्वेन तद्रूपा अन्यत्रापि भवन्ति ताः ॥ ३३९१ ॥
शृण्वन्ति चक्षुषा सर्पा इत्येषाऽपि श्रुतिस्ततः ।
सम्भाव्यार्था विचित्रा हि सत्त्वानां कर्मशक्तयः ॥ ३३९२ ॥

viśuddhaṃ vā bhavejjñānaṃ sarvaṃ sarvārthagocaram |
hetoḥ saṃbhāvyate kaścitphale'pyatiśayaḥ kvacit || 3390 ||
nahi sūkṣmaphalā dṛṣṭā āmalakyo marāviti |
sarvāstattvena tadrūpā anyatrāpi bhavanti tāḥ || 3391 ||
śṛṇvanti cakṣuṣā sarpā ityeṣā'pi śrutistataḥ |
sambhāvyārthā vicitrā hi sattvānāṃ karmaśaktayaḥ || 3392 ||

Or, all cognition, when pure, would, as a rule, apprehend all things; though in a certain case, there may be some peculiarity in the resultant of the cognition, due to particular causes. For instance, the āmalakī is found to yield a smaller fruit; because the āmalakī growing in the desert has been found to yield a small fruit, it does not necessarily follow that it will always, in other places also, produce fruits of the same small size.—Similarly, there is the assertion that serpents hear through their eyes.—In fact, the capacities of, action belonging to all things are wonderful and anything might be possible for them.—(3390-3392)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

If there is an Idealist who holds the view that the Omniscient Person apprehends all things by Perception through the Eye and other sense-organs themselves,—even, under his view, all notions and impressions of disability having been removed, all cognitions become applicable to all things and consequently all-pervading; as it is only the said Disability that goes to restrict the scope of cognitions. When, therefore, that Disability has been removed, how could there be any restriction upon the scope of Cognitions? With this opinion in view, the Author makes the following statement:—[see verses 3390-3392 above]

The nature of things is found to vary and become restricted under the influence of a variety of causes; it is not right therefore to deduce that a certain thing will always retain the same character that has been, perceived in it once; e.g. on seeing that the Āmalakī fruits growing in deserts are very small in size, no sane man can conclude that in all places,—even though there may be diverse causes operating,—they would be the same.—Hence it is quite possible that even through the Eye,—as improved by the practice of Yoga,—a man may become able to see all things. Hence there can be nothing incongruous in this possibility.—(3390-3392)