1020 Verse 1447-1448

Original

तदत्र क्षणभङ्गस्य व्यापिनः प्रतिपादनात् ।
प्राक्तनस्यैव तेनैव नानुमानस्य सम्भवः ॥ १४४७ ॥
कल्पितं चेत्तदेकत्वं प्रबन्धैक्यविवक्षया ।
न तस्यावस्थितिः काचिद्वस्तुत्वं नच भाविकम् ॥ १४४८ ॥

tadatra kṣaṇabhaṅgasya vyāpinaḥ pratipādanāt |
prāktanasyaiva tenaiva nānumānasya sambhavaḥ || 1447 ||
kalpitaṃ cettadekatvaṃ prabandhaikyavivakṣayā |
na tasyāvasthitiḥ kācidvastutvaṃ naca bhāvikam || 1448 ||

Inasmuch as it has been proved that ‘perpetual flux’ is all-embracing, there can be no inference of what has gone before,—by itself.—If it be argued that “the sameness is assumed on the basis of the sameness of the chain”—Then (the answer is that) no such sameness can have any real existence; and what is merely assumed cannot be an entity.—(1447-1448)

Kamalaśīla

‘All-embracing’,—i.e. embracing all such, things as Fire, Smoke and the rest.

It might be argued that—“Even though the individual things are momentary, there would be sameness (unity) of the chain or series.”

The answer to that is—‘No such sameness, etc.’—That is, this sameness would be something assumed, not real; so that in reality, there would be no continuity of existence for anything; under the circumstances, it cannot be right to say ‘by the observer remaining at that place’, or ‘by that same means’ and so forth.—What too is merely assumed cannot be an entity or thing; hence there would be no sense in the words ‘because it is a cognition of a thing whose existence was doubted’ (as used in Text 1445, by Kumārila).—(1447-1448)