0189 Verse 238-239

Original

व्यतीताहङ्कृतिग्राह्यो ज्ञाताऽद्याप्यनुवर्त्तते ।
अहम्प्रत्ययगम्यत्वादिदानीन्तनबोद्धृवत् ॥ २३८ ॥
एष वा ह्यस्तनो ज्ञाता ज्ञातृत्वात्तत एव वा ।
ह्यस्तनज्ञातृवत्तेषां प्रत्ययानां च साध्यता ॥ २३९ ॥

vyatītāhaṅkṛtigrāhyo jñātā’dyāpyanuvarttate |
ahampratyayagamyatvādidānīntanaboddhṛvat || 238 ||
eṣa vā hyastano jñātā jñātṛtvāttata eva vā |
hyastanajñātṛvatteṣāṃ pratyayānāṃ ca sādhyatā || 239 ||

“The ‘cogniser’ who formed the object of ‘I-consciousness’ in the past must be regarded as continuing to exist to-day,—because he is the object of ‘I-consciousness’,—like the cogniser in the present.—Or, he (the present cogniser) must be regarded as haying been the cogniser of yesterday,—because he is the cogniser;—or because of the same reason (of being the object of ‘I-consciousness’),—like the cogniser of yesterday; and all these fulfill the conditions of the probandum.”—(238-239)

Kamalaśīla

Question—“How is it proved that the Soul is eternal?”

The answer is as follows:—[see verses 238-239 above]

He who formed the object of ‘I-consciousness’ in the past continues to exist to-day; just like the Cogniser in the present;—and the Cogniser in the present is the object of ‘I-consciousness’;—this is the Reason based up the real state of things.

‘Or, he’—i.e. the present Cogniser.—‘Because of the same reason’—i.e. because of being the object of ‘I-consciousness’.

This argument has been formulated in reference to the Cogniser as the Subject. The Author next proceeds to set forth another argument on the basis of the present I-notions as appertaining to the Probandum—All these, etc.—‘all these’—I-notions, of the past and of the present—fulfil the conditions of the Probandum,—i.e. come to appertain to the Probandum.—(238-239)

The following Text proceeds to show how this is so:—[see verse 240 next]