आगमे विश्वासटिप्पन्यः

Original

आकाशमपि नित्यं सद्यदा भूमिजलावृतम् ।
व्यज्यते तदपोहेन स्वननोत्सेच(च्छेद ?) नादिभिः ॥ २३३० ॥
प्रयत्नानन्तरं ज्ञानं यदा तत्रापि दृश्यते ।
तेनानैकान्तिको हेतुर्यदुक्तं तत्र दर्शनम् ॥ २३३१ ॥

ākāśamapi nityaṃ sadyadā bhūmijalāvṛtam |
vyajyate tadapohena svananotseca(ccheda ?) nādibhiḥ || 2330 ||
prayatnānantaraṃ jñānaṃ yadā tatrāpi dṛśyate |
tenānaikāntiko heturyaduktaṃ tatra darśanam || 2331 ||

“Ākāśa also, being eternal,—when surrounded by earth and by water,—becomes manifested (rendered perceptible) by the removal of these by means of digging and pumping out; so that here also there is apprehension of ākāśa following after an effort; consequently the probans urged in connection with word becomes ‘inconclusive’.”—(Ślokavārtika—eternality of words, 30-32].—(2330-2331)

Kamalaśīla

It was asserted (under Text 2322) that the Probans is shown to be ‘Inconclusive’ in view of three factors. Inconclusiveness due to two factors has been shown,—in the shape of the two kinds of Destruction; that due to the third factor of ‘Ākāśa’ is next pointed out:—[see verses 2330-2331 above]

‘By the removal of these’—The removal of the Earth by digging with the ispade, etc.

‘Tatra’—in regard to the Word-sound.

‘Darśanam’—i.e. apprehension following from effort.—(2330-2331)