1392 Verse 2147

Original

ननु यस्य द्वयं श्रौत्रं तस्य बुद्धिद्वयं भवेत् ।
भवतोऽतीन्द्रियत्वात्तु कथं नादैर्विशेषधीः ॥ २१४७ ॥

nanu yasya dvayaṃ śrautraṃ tasya buddhidvayaṃ bhavet |
bhavato’tīndriyatvāttu kathaṃ nādairviśeṣadhīḥ || 2147 ||

One for whom both are amenable to auditory perception could have the dual notion; for you however, the pitch (of the letter-sound) being beyond the senses, how could the said peculiar features be due to the pitch?—[Ślokavārtika-sphoṭa, 38].—(2147)

Kamalaśīla

As a matter of fact, Air is never apprehended by the Ear; conjunctions and disjunctions also of the Air must be inapprehensible by the Ear; under the circumstances, unless the manifesting agency is apprehended, how can the manifested (property) be apprehended? For example, until the Light is seen, there is no perception of the Jar illumined by it.

With the above idea in his mind, the Opponent of the Mīmāṃsaka urges the following objection:—[see verse 2147 above]

‘One for whom’—i.e. the Grammarian and others, according to whom the manifester consists of the letter-Sound in the form of ghoṣa (articulation), not of the conjunctions and disjunctions of Air,—for such men both, the Manifested (letter-Sound) and the Manifester (articulation), are apprehended by auditory perception; for such people, there may be the two notions,—the notion of all as one, and also the notion of the peculiarities of the pitch, etc. But for you, the Mīmāṃsaka, how could the Pitch, which is in the form of the conjunctions and disjunctions of Air, bring about the notion of the peculiarities,—as such Pitches, etc. are not perceptible by the Ear?—(2147)

To the above objection, the Mīmāṃsaka makes the following answer:—[see verse 2148 next]