Original
कर्णव्योमनि संप्राप्तः शक्तिं श्रोत्रे करोति चेत् ।
तत्कशाघातवत्कस्माच्छब्दवित्तौ न तद्गतिः ॥ २५३१ ॥
शब्दावधानमेतस्य प्रतिबध्नाति वेदनाम् ।
इत्ययुक्तं कशाघातवातान्तरविदस्तथा ॥ २५३२ ॥karṇavyomani saṃprāptaḥ śaktiṃ śrotre karoti cet |
tatkaśāghātavatkasmācchabdavittau na tadgatiḥ || 2531 ||
śabdāvadhānametasya pratibadhnāti vedanām |
ityayuktaṃ kaśāghātavātāntaravidastathā || 2532 ||If, on reaching the ākāśa in the auditory organ, the air imparts a certain capacity to the organ,—then why should there be no cognition of the air when there is cognition of the sound,—just as there is of the stroke of the whip (when the whip-stroke is also cognised along with the sound of the whip)?—the idea that—“the cognition of the sound obstructs the said cognition (of the air)”—cannot be right, for one who is cognisant of the whip-stroke and another air (at the same time).—(2531-2532)
Kamalaśīla
It has been asserted by the Mīmāṃsaka, under Text 2179, that—“Having reached the Ākāśa in the Auditory Organ, the Air imparts a certain capacity to that organ, etc. etc.”
The answer to this is as follows:—[see verses 2531-2532 above]
There are two views possible in this connection—(1) that the Air is perceptible and (2) that it is not-perceptible.
Under the former view, at the time that Sound is cognised, there should be cognition of the Air also, as in the case of the whip-stroke.
It might be argued that—“as two cognitions cannot appear simultaneously, the cognition of Sound obstructs the cognition of the Air”.
This cannot be right—in the mouth of one who is cognisant of the whip-stroke and the other Air, at the time that the Sound is cognised. Just as the ‘Other Air’ set up by the fan, and the ‘whip-stroke’ are both perceived at the time that the Sound is heard,—in the same manner there should be the perception of the touch of the Air reaching the auditory organ.
What this shows is that the assertion that there cannot be simultaneous cognitions is contrary to a directly perceived fact.—(2531-2532)