1882 Verse 2995

Original

दुष्टकारणजन्यत्वशङ्क्या नाधिगम्यते ।
मानताऽऽद्यस्य तच्छुद्धिज्ञानमभ्यधिकं मतम् ॥ २९९५ ॥

duṣṭakāraṇajanyatvaśaṅkyā nādhigamyate |
mānatā’‘dyasya tacchuddhijñānamabhyadhikaṃ matam || 2995 ||

The validity of the initial cognition is not recognised, because of the suspicion that it might have been brought about by defective causes. this is the point in which the ‘cognition of perfection’ has been regarded as superior.—(2995)

Kamalaśīla

It has been asked by the Mīmāṃsaka, under Text 2861 et seq.—“On what grounds have the Corroborative Cognition and the Cognition of perfection been held to be superior to the initial Cognition?”

The answer to this, so far as the Corroborative Cognition is concerned, has been explained before; now the Author provides the answer, in regard to the Cognition of perfection:—[see verse 2995 above]

‘Mānatā’—validity.

‘Ādyasya’—of the Cognition of the object itself. It is called ‘initial’ because it comes before the Cognition of the perfection of the cause.

‘Tat’—therefore.—(2995)

The following Text shows the faultlessness of the activity:—[see verse 2996 next]