आगमे विश्वासटिप्पन्यः

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नच सर्वैः क्रमः पुंभिः सर्वसिद्धः प्रगृह्यते ।
स्वातन्त्र्येणापि कुर्वन्ति पदवाक्याक्षरक्रमम् ॥ २६७६ ॥
अन्यथा कृतकः कश्चित्स्याद्ग्रन्थो वेदवन्न ते ।
अनर्थग्रन्धमात्रेऽपि ध्वस्ता कृतिरतस्तथा ॥ २६७७ ॥
यथैवास्य परैरुक्तस्तथैवैनं विवक्षति ।
इत्येषाऽनियतिस्तन्न सम्बन्धवदनादिता ॥ २६७८ ॥

naca sarvaiḥ kramaḥ puṃbhiḥ sarvasiddhaḥ pragṛhyate |
svātantryeṇāpi kurvanti padavākyākṣarakramam || 2676 ||
anyathā kṛtakaḥ kaścitsyādgrantho vedavanna te |
anarthagrandhamātre’pi dhvastā kṛtiratastathā || 2677 ||
yathaivāsya parairuktastathaivainaṃ vivakṣati |
ityeṣā’niyatistanna sambandhavadanāditā || 2678 ||

The order of sequence, is not accepted by all men as fixed for all; in pact, people adopt the order of words and sentences and letters according to their own wish. If that were not so, then, for you, like the Veda, there would be no book written by men; so that the composing of all meaningless (or wicked) works is rendered impossible at one stroke! Because there could be no certainty that this man is uttering words exactly as they had been used previously by others,—therefore like the relationship, they also could not be regarded as beginningless.—(2676-2678)

Kamalaśīla

It has been argued by the Mīmāṃsaka under Text 2286, that—“The Order of sequence is not a product; it is always accepted as an established entity, etc. etc.”,—where certain objections have been answered.

The rejoinder to that is as follows:—[see verses 2676-2678 above]

The compound ‘padavākya, etc.’ is to be expounded as—‘pada’—words—‘vākya’—sentences—‘akṣara’—letters;—the ‘krama’—order of sequence—of these.

‘Anarthagrantha, etc. etc.’—construe as ‘Kṛtiḥ dhvastā’, ‘composing has been rendered impossible’.

‘Anarthagrantha’—is a work which has no ‘artha’—sense; i.e. such meaningless sentences as ‘ten pomegranates’ and the like.—Or ‘anartha’ maybe ‘works contrary to the Veda’, wicked,—like those formulating the Buddhist doctrines, for instance.—The term ‘mātra’ denotes universality.—‘kṛti’, doing, composing.—‘tathā’—like the Veda.—

‘Aniyati’—no certainty; i.e. there would be no certainty on the point.

‘Tat’—Therefore.—(2676-2678)