0087 Verse 95-96

Original

साहित्यं सहकारित्वादेतयोः कल्प्यते च यत् ।
तत्स्यादतिशयाधानादेकार्थक्रिययाऽपि वा ॥ ९५ ॥
न युक्ता कल्पनाऽऽद्यस्य निर्विकारतया तयोः ।
न द्वितीयस्य कार्याणां यौगपद्यप्रसङ्गतः ॥ ९६ ॥

sāhityaṃ sahakāritvādetayoḥ kalpyate ca yat |
tatsyādatiśayādhānādekārthakriyayā’pi vā || 95 ||
na yuktā kalpanā’‘dyasya nirvikāratayā tayoḥ |
na dvitīyasya kāryāṇāṃ yaugapadyaprasaṅgataḥ || 96 ||

As for their ‘association’ assumed on the basis op their acting jointly,—this could be due either (a) to the creation op some peculiarity, or (b) to their serving a common purpose. (a) The former op these assumptions cannot be right, as both are ‘unmodifiable’; (b) nor is the latter acceptable; as that would lead to the absurdity op all products coming into existence simultaneously.—(95-96)

Kamalaśīla

‘Association’ impliesjoint action; this can be of two kinds—either (a) by the creation of some peculiarity in one another, or (b) by serving a common purpose. The assumption of the ‘association’ of the former kind,—that consisting in the creating of some peculiarities—cannot be right;—why?—because both God and Primordial Matter are eternal and henceunmodifiable(unchangeable).—Nor is the assumption of the second kind of association right:—such is the construction of the words of the Text;—why?—because that would lead to the absurdity of all products coming into existence simultaneously. The potency of the Joint Cause—in the shape of God-Primordial-Matter—being absolute and untrammelled, and they being constantly associated,—its causal activity (towards the making of all things) would always be there.

In this connection, the arguments already urged before (in Commentary on Text 87)—in the words ‘That Cause is present in its complete form, etc.’—may also be brought forward.—(95-96)