1268 Verse 1909-1910

Original

तादात्म्ये हि यथा कायो विस्पष्टं वेद्यते परैः ।
रागद्वेषादिचेतोऽपि तथा किं न प्रवेद्यते ॥ १९०९ ॥
स्वेनैव वेद्यते चेतो देहस्तु स्वपरैरपि ।
यौ चैवं तौ विभिद्येते कुक्षिमूलनटाविव ॥ १९१० ॥

tādātmye hi yathā kāyo vispaṣṭaṃ vedyate paraiḥ |
rāgadveṣādiceto’pi tathā kiṃ na pravedyate || 1909 ||
svenaiva vedyate ceto dehastu svaparairapi |
yau caivaṃ tau vibhidyete kukṣimūlanaṭāviva || 1910 ||

If the cognition is of the same nature as the body,—then why is not the consciousness (cognition) of love, hatred, etc. not perceived by others as clearly as the body is?—In fact, cognition is cognised by the cogniser himself alone, while the body is cognised by himself as well as by others. things that are so cognised are always distinct, e.g. colic pain and the dramatic actor.—(1909-1910)

Kamalaśīla

When the Body of a man is perceived by another man, it should be possible for the latter to perceive the Love, Hatred, etc, also of the former; as the two are not different.—Nor can the premiss be falsified on the basis of occult powers (whereby the feelings of others are perceived); because at the time concerned no such powers are noticeable.—Nor can Consciousness be regarded as incognisable; as in that case, it could not be cognised by the Cogniser himself.

Further, whenever between two things, one is cognised by one while the other is cognised by both,—they are different from one another; for instance, Colic Pain and the Dramatic Actor;—of the two Cognitions in the two bodies in question, while one is cognised by one, the other is cognised by both; hence this is a Reason based upon the nature of things.—‘Svenaiva’—By the Cogniser himself.—(1909-1910)