2128 Verse 3475-3476

Original

स्वात्मावभाससंवित्तेस्तत्स्वलक्षणगोचरम् ।
स्पष्टावभाससंवेदात्तच्च प्रत्यक्षमिष्यते ॥ ३४७५ ॥
तस्मादतीन्द्रियार्थानां साक्षाद्द्रष्टैव विद्यते ।
नित्यस्य वचसोऽसत्त्वात्तेन कश्चिन्न पश्यति ॥ ३४७६ ॥

svātmāvabhāsasaṃvittestatsvalakṣaṇagocaram |
spaṣṭāvabhāsasaṃvedāttacca pratyakṣamiṣyate || 3475 ||
tasmādatīndriyārthānāṃ sākṣāddraṣṭaiva vidyate |
nityasya vacaso’sattvāttena kaścinna paśyati || 3476 ||

As apprehending its own manifestation, it envisages a specific individuality; and as envisaging a clear and distinct manifestation, it is held to be perception.—Thus there is some one who perceives supersensuous things directly, and as there is no eternal word, one does not perceive anything through that.—(3475-3476)

Kamalaśīla

The following might be urged—“Perception has been held to envisage the Specific Individuality of things; there is no Specific Individuality that is Past or Future; then how can the knowledge of these envisage the Specific Individuality”?

The answer to this is as follows:—[see verses 3474-3476 above]

Though it is true that there is no Specific Individuality that is Past or Future, yet, inasmuch as the cognition apprehends itself, it has been declared in the scriptures to be envisaging the Specific Individuality; hence there is no incongruity in this.

And as this cognition is clear and distinct, and is free from conceptual content, and is in conformity with the real state of things,—it fulfills all the conditions of ‘Perception’, and hence it becomes established that it is Perception—(3475-3476)

Not accepting this view (that the Lord has the direct Perception of all things), the Author asserts the following, in answer to what the other party has asserted under Text 3175 to the effect that—“He alone sees things who sees them through the eternal Word”.—[see verse 3477 next]