1632 Verse 2545-2547

Original

अत्यक्तपूर्वरूपं हि विशेषानुदये सति ।
कथं नाम भवेच्छ्रोत्रमभोग्यमपरस्य ते ॥ २५४५ ॥
नित्यत्वादनपेक्षत्वाद्धर्माधर्भावशीकृतम् ।
सदैव च नभःश्रोत्रं सर्वाभोग्यं प्रसज्यते ॥ २५४६ ॥
धर्माधर्मोपकार्यं हि नभो नैव कदाचन ।
नित्यत्वात्कार्यताभावे चास्य केयं वशीक्रिया ॥ २५४७ ॥

atyaktapūrvarūpaṃ hi viśeṣānudaye sati |
kathaṃ nāma bhavecchrotramabhogyamaparasya te || 2545 ||
nityatvādanapekṣatvāddharmādharbhāvaśīkṛtam |
sadaiva ca nabhaḥśrotraṃ sarvābhogyaṃ prasajyate || 2546 ||
dharmādharmopakāryaṃ hi nabho naiva kadācana |
nityatvātkāryatābhāve cāsya keyaṃ vaśīkriyā || 2547 ||

When it cannot abandon its previous form, and when no new features can appear in it,—why cannot the auditory organ come within range of the experience of another.—(2545)

Kamalaśīla

[verse 2545]:

It might be argued that—“there would be differences, by reason of the Auditory Organ being influenced by Merit and Demerit”.

The answer to that is as follows:—[see verse 2546 above]

[verse 2546]:

‘Being eternal’ is the reason for ‘being independent’ and also for ‘being not influenced by Merit and Demerit’.—(2546)

Question:—“Even though it is independent, why cannot it be influenced (by Merit and Demerit)?”

Answer—[see verse 2547 above]

[verse 2547]:

‘Being independent’ implies that it is not an effect; and what is not an effect cannot be influenced or affected by anything; e.g. the Hare’s Horn, or the ‘Unconscious Destruction’ of things;—and the Auditory Organ is not an effect;—hence there is apprehension of a character contrary to the wider term.

‘Being eternal’ sets aside the ‘inadmissibility’ of the Reason:—‘not being an effect, etc. etc.’ sets aside its ‘inconclusiveness—(2547)