1909 Verse 3047

Original

दोषाभावेऽप्यथाज्ञाने स्वतःप्रामाण्यनिश्चयः ।
तथाऽपि विमतिर्न स्यात्पूर्ववत्तत्र वक्तरि ॥ ३०४७ ॥

doṣābhāve’pyathājñāne svataḥprāmāṇyaniścayaḥ |
tathā’pi vimatirna syātpūrvavattatra vaktari || 3047 ||

If there were certainty regarding the self-validity (of cognitions) even when there is no cognition of the absence of defects,—then, in regard to the speaker, there could not be the ‘contrary cognition’ spoken of above (under 3045).—(3047)

Kamalaśīla

It might bo argued that—“The excellences may not be operative towards the bringing about of the certainty regarding the absence of defects; even so, from the uncertain absence of defects there would follow the certainty regarding validity”.—This also cannot be right; as in that case, as before, there could be no diversity of opinion in regard to the speaker recognised as ‘trustworthy Because when there is certainty regarding the self-validity of the assertion,—there can be no such notions in regard to the person making that assertion, as—‘is he telling the truth or not,—or is he not telling the truth at all?’—The term ‘vimati’ (contrary Cognition) here stands for Doubt and Misconception; ‘vimati’ being ‘mati’, notion, that is ‘contrary’; and as Doubt envisages both the extremes, it can be regarded as ‘contrary’.—(3047)