1445 Verse 2227-2228

Original

पर्यायेण यथाचैको भिन्नदेशान्व्रजन्नपि ।
देवदत्तो न भिद्येत तथा शब्दो न भिद्यते ॥ २२२७ ॥
ज्ञातैकत्वो यथाचैको दृश्यमानः पुनः पुनः ।
न भिन्नःन भिन्नकालभेदेन तथा शब्दो न देशतः ॥ २२२८ ॥

paryāyeṇa yathācaiko bhinnadeśānvrajannapi |
devadatto na bhidyeta tathā śabdo na bhidyate || 2227 ||
jñātaikatvo yathācaiko dṛśyamānaḥ punaḥ punaḥ |
na bhinnaḥna bhinnakālabhedena tathā śabdo na deśataḥ || 2228 ||

“Just as the single person, Devadatta, passing from place to place, one after the other, does not become different,—so the word-sound also does not differ (simply because it is heard in several places).”—[Ślokavārtika—eternality of words, 198-199].—(2227)

“And again, the same devadatta, whose one-ness is well known,—when seen again and again,—does not become diverse, on account of the diversity of time; similarly the word-sound does not become diverse on account of the diversity of place.”—[Ślokavārtika, eternality of words, 199-200].—(2228)

Kamalaśīla

[verse 2227]:

The following text points out that the idea that ‘it is cognised as appearing at diverse places’ is not concomitant with ‘diversity’, and hence there can be no validity attaching to it:—[see verse 2227 above]

‘So the Word-Sound also does not differ’—‘either in regard to time or to place’,—this has to be added.

Thus, the non-concomitance between the two (Diversity of Place of Appearance and Diversity of Sound) has been indicated through spacial non-comcomitance; next, the Mīmāṃsaka proceeds to point out the nonconcomitance of the two cognitions, spacial and chronological,—through chronological non-concomitance:—[see verse 2228 above]

[verse 2228]:

‘Jñātaikatvaḥ’—‘whose unity is well known through Recognition’.

‘On account of the diversity in place’;—this is by way of illustration; Sound does not become different on account of diversity of time either. By pointing one kind of non-concomitance, the other kinds of non-concomitance also become indicated. [That is why the Text has named place only. ]—(2228)