Verse 2694-2698

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

कालोऽप्येको विभुर्नित्यः पूर्वमेव निराकृतः ।
वर्णवत्सर्वभावेषु व्यज्यते नच केनचित् ॥ २६९४ ॥
वर्णेषु व्यज्यमानस्य नास्य प्रत्यायनाङ्गता ।
अन्याविशेषान्नान्यत्र सद्भावाच्चास्य नित्यता ॥ २६९५ ॥
तदानुपूर्वी वर्णानां ह्रस्वदीर्घप्लुताश्च ये ।
कालस्य प्रविभागास्ते न युक्ता ध्वन्युपाधयः ॥ २६९६ ॥
तस्मान्न पदधर्मोऽस्ति नित्यस्ते कश्चिदीदृशः ।
तेनानित्यं पदं सिद्धं वर्णानित्यत्ववादिनाम् ॥ २६९७ ॥
परधर्मेऽपि चा(ना?)ङ्गत्वं भवेदश्वजवादिवत् ।
यदि व्यक्तिः प्रकल्पेत व्यञ्जकैः प्रत्ययैरिह ॥ २६९८ ॥

kālo'pyeko vibhurnityaḥ pūrvameva nirākṛtaḥ |
varṇavatsarvabhāveṣu vyajyate naca kenacit || 2694 ||
varṇeṣu vyajyamānasya nāsya pratyāyanāṅgatā |
anyāviśeṣānnānyatra sadbhāvāccāsya nityatā || 2695 ||
tadānupūrvī varṇānāṃ hrasvadīrghaplutāśca ye |
kālasya pravibhāgāste na yuktā dhvanyupādhayaḥ || 2696 ||
tasmānna padadharmo'sti nityaste kaścidīdṛśaḥ |
tenānityaṃ padaṃ siddhaṃ varṇānityatvavādinām || 2697 ||
paradharme'pi cā(nā?)ṅgatvaṃ bhavedaśvajavādivat |
yadi vyaktiḥ prakalpeta vyañjakaiḥ pratyayairiha || 2698 ||

Time, as something one, all-pervading and eternal, has already been rejected; nor is it manifested in all things, like the letters, by anything; and if it is manifested in the letters, it cannot form a factor in the expression of the meaning of words;—as it is not different from other things,—and as it does not exist elsewhere, it cannot be eternal.—Thus then, the order of the letters,—as also their shortness, length, etc.—are all adjuncts of the articulation, and are not so many phases of time.—Thus for you, there is no property in words which is eternal; hence it becomes established that the word is not-eternal,—for those who regard the letter as non-eternal.—Nor could it form part of the property of anything else,—like tee fleetness of the horse,—if it were assumed that the manifesting cognitions bring about the manifestation of the words.—(2694-2698)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

‘Already’—under the chapter on the ‘Six Categories’.

‘It is not manifested by anything’—simply because it does not exist;—even if it existed, the manifestation of the eternal thing would also be eternal.

‘Not different from other things’—i.e. it is non-different from other things. Because the nature of the Time that is manifested in the phenomenon consisting of the seed-sprout-creeper does not in any way differ from that which is manifested in the Letters.***** (Lacune in Text).

‘Not phases of time’—because there is no such thing as Time. Even if it exists, its divisibility is not admitted.

The rest is easily intelligible.—(2694-2698)