1709 Verse 2711-2712

Original

नादेनाहितबीजायामन्त्येन ध्वनिना सह ।
आवृत्तपरिपाकायां बुद्धौ शब्दोऽवभासते ॥ २७११ ॥
इत्येतदपि तेनात्र निर्निमित्तं प्रकल्पितम् ।
तस्यामपि न शब्दोऽन्यो भासमानो हि लक्ष्यते ॥ २७१२ ॥

nādenāhitabījāyāmantyena dhvaninā saha |
āvṛttaparipākāyāṃ buddhau śabdo’vabhāsate || 2711 ||
ityetadapi tenātra nirnimittaṃ prakalpitam |
tasyāmapi na śabdo’nyo bhāsamāno hi lakṣyate || 2712 ||

“What happens is that the articulation plants the seed in consciousness, and it becomes developed by the last articulation,—and therefore the word appears in the consciousness”.—This assumption also is made without reason. Because even so, the word is not perceived to appear as anything different (from the letters).—(2711-2712)

Kamalaśīla

The following might be urged—“It cannot be admitted that the thing appears and is yet not perceived; and it is an actual fact that the Word as an indivisible whole does appear in consciousness, in which there has been a development of the impressions of each preceding Letter (composing the Word)”.

This is what is anticipated and answered in the following:—[see verses 2711-2712 above]

‘Āvṛttaḥ’—become; the impressions produced by the cognitions of all the Letters become developed in Consciousness.

‘Without reason’.—What is meant is that what happens is that the Letters themselves, after the cognition of each, become subsequently included under the compounded cognition appearing in the form of Remembrance. Because as a matter of fact, we do not perceive,—nor does the Speaker perceive,—any Word as an indivisible whole, after the last letter has been cognised.—It is a mere dream on the part of the Grammarian, arising from the bewildered feeling that the idea of such word as a whole appearing in Consciousness would make things nice for him.—(2711-2712)