1635 Verse 2550-2551

Original

अस्तु वाऽतिशयस्तस्मिन् व्योम्नि त्वेष न विद्यते ।
नचाधिष्ठानसम्बन्धान्नित्यत्वादनपेक्षणात् ॥ २५५० ॥
अतस्तद्द्वारकोऽप्यत्र बाधिर्यादि न युज्यते ।
नभसो भागवत्त्वेऽपि नित्यतायामिदं समम् ॥ २५५१ ॥

astu vā’tiśayastasmin vyomni tveṣa na vidyate |
nacādhiṣṭhānasambandhānnityatvādanapekṣaṇāt || 2550 ||
atastaddvārako’pyatra bādhiryādi na yujyate |
nabhaso bhāgavattve’pi nityatāyāmidaṃ samam || 2551 ||

Or, the additional property may be produced in the organ; but in no case could it exist in the ākāśa; nor could it be due to its connection with its receptacle; because it is eternal and independent. Hence, deafness, etc. could not come about through that either.—Even if ākāśa were with parts and divisible, the arguments would apply to it, on the ground of its eternality.—(2550-2551)

Kamalaśīla

Even granting that additional qualities might appear,—the author points out that even so the theory is open to objection:—[see verses 2550-2551 above]

‘Eṣa’, ‘it’—stands for the additional property.

“Even if it does not exist there, it may come to it on account of its connection with its receptacle”.

It could not be due to its connection with its Receptacle.

As regards the argument that Ākāśa is not without parts,—the answer is that if the divisible Ākāśa is held to be eternal, then all the objections that have been urged against the view that ‘the indivisible Ākāśa is eternal’, become applicable. This is what is meant by the words—‘Even if Ākāśa were divisible, etc. etc—(2550-2551)