0249 Verse 312

Original

तत्राप्यविकृतं द्रव्यं पर्यायैर्यदि सङ्गतम् ।
न विशेषोऽस्ति तस्येति परिणामि न तद्भवेत् ॥ ३१२ ॥

tatrāpyavikṛtaṃ dravyaṃ paryāyairyadi saṅgatam |
na viśeṣo’sti tasyeti pariṇāmi na tadbhavet || 312 ||

Under this view also, if. the unmodified substance is connected with the successive factors, then there is no difference (change) in it, and, in that case, it could not be liable to modification.—(312)

Kamalaśīla

There are two opinions possible:—(a) The Substance that exists in the form of Sentience may be connected with the ‘successive factors in its unmodified form, i.e., without renouncing its previous character of ‘Sentience’, or (b) it is connected with the ‘successive factors’, in its modified form, i.e., in a form in which the previous character has been abandoned. If this latter view he accepted, then there is disappearance of the ‘eternality’ (of the Soul); as under this view, there would be no single entity existing throughout the series of successive factors. If the former view be accepted—that it is connected in its unmodified form,—then there is no difference, i.e,, change, as between the preceding and succeeding states; so that the sentience would not be liable to modification; i.e., it has to be regarded as unmodifiable; as ‘modification is of the nature of ‘change’, becoming something else. And yet it is held to be modifiable. The argument may be formulated as follows:—When a thing cannot be differentiated between its preceding and succeeding states, it cannot be regarded as modifiable; e.g. the Ākāśa; Sentience is not differentiated at all in any state; so that the wider character being absent (the narrower one must be denied).—(312)