3.9.1 unformalized
व्यापारव्यतिरेकेण कालमेके प्रचक्षते ।
नित्यमेकं विभु द्रव्यं परिमाणं क्रियावताम् ॥ १ ॥
vyāpāravyatirekeṇa kālameke pracakṣate |
nityamekaṃ vibhu dravyaṃ parimāṇaṃ kriyāvatām || 1 ||
Some declare time apart from operation: an eternal, one, all-pervading substance — the measure of things possessing action.
3.9.2 unformalized
दिष्टिप्रस्थसुवर्णादि मूर्तिभेदाय कल्पते ।
क्रियाभेदाय कालस्तु संख्या सर्वस्य भेदिका ॥ २ ॥
diṣṭiprasthasuvarṇādi mūrtibhedāya kalpate |
kriyābhedāya kālastu saṃkhyā sarvasya bhedikā || 2 ||
The 'disti', the 'prastha', the 'suvarna' and the rest serve for the difference of corporeal things; but time serves for the difference of actions — and number differentiates everything.
3.9.3 unformalized
उत्पतौ च स्थितौ चैव विनाशे चापि तद्वताम् ।
निमित्तं कालमेवाहुर्विभक्तेनात्मना स्थितम् ॥ ३ ॥
utpatau ca sthitau caiva vināśe cāpi tadvatām |
nimittaṃ kālamevāhurvibhaktenātmanā sthitam || 3 ||
In the arising, in the standing, and in the destruction of things possessing those — they call time alone the occasioning ground, standing with a divided self.
3.9.4 unformalized
तमस्य लोकयन्त्रस्य सूत्रधारं प्रचक्षते ।
प्रतिबन्धाभ्यनुज्ञाभ्यां तेन विश्वं विभज्यते ॥ ४ ॥
tamasya lokayantrasya sūtradhāraṃ pracakṣate |
pratibandhābhyanujñābhyāṃ tena viśvaṃ vibhajyate || 4 ||
They declare it the stage-manager of this world-machine; by it the universe is divided, through obstruction and permission.
3.9.5 unformalized
यदि न प्रतिबध्नीयात् प्रतिन्बधं च नोत्सृजेत् ।
अवस्था व्यतिकीर्येरन् पौर्वांपर्यविनाकृताः ॥ ५ ॥
yadi na pratibadhnīyāt pratinbadhaṃ ca notsṛjet |
avasthā vyatikīryeran paurvāṃparyavinākṛtāḥ || 5 ||
If it did not obstruct, and did not release the obstruction — the states, deprived of before-and-after, would be jumbled together.
3.9.6 unformalized
तस्यात्मा बहुधा भिन्नो भेदैर्धर्मान्तराश्रयैः ।
न हि भिन्नमभिन्नं वा वस्तु किञ्चन विद्यते ॥ ६ ॥
tasyātmā bahudhā bhinno bhedairdharmāntarāśrayaiḥ |
na hi bhinnamabhinnaṃ vā vastu kiñcana vidyate || 6 ||
Its self is manifoldly divided, by differences resting on other properties; for no thing whatever exists as divided or as undivided.
3.9.7 unformalized
नैको नाप्यनेकोऽस्ति न शुक्लो नापि चासितः ।
द्रव्यात्मा स तु संसर्गादेवंरूपः प्रकाशते ॥ ७ ॥
naiko nāpyaneko'sti na śuklo nāpi cāsitaḥ |
dravyātmā sa tu saṃsargādevaṃrūpaḥ prakāśate || 7 ||
It is neither one nor many; it is neither white nor black; but that substance-self, from commingling, shines forth as of such a form.
3.9.8 unformalized
संसर्गिणां तु ये भेदा विशेषास्तस्य ते मताः ।
स भिन्नस्तैर्व्यवस्थानां कालो भेदाय कल्पते ॥ ८ ॥
saṃsargiṇāṃ tu ye bhedā viśeṣāstasya te matāḥ |
sa bhinnastairvyavasthānāṃ kālo bhedāya kalpate || 8 ||
The differences of the things commingled with it are held to be its particulars; divided by those, time serves for the difference of the settled arrangements.
3.9.9 unformalized
विशिष्टकालसंबन्धाद् वृत्तिलाभः प्रकल्पते ।
शक्तीनां संप्रयोगस्य हेतुत्वे नावतिष्ठते ॥ ९ ॥
viśiṣṭakālasaṃbandhād vṛttilābhaḥ prakalpate |
śaktīnāṃ saṃprayogasya hetutve nāvatiṣṭhate || 9 ||
From connection with a particular time, the obtaining of operation is constructed; it does not stand as the cause in the conjunction of the capacities.
3.9.10 unformalized
जन्माभिव्यक्तिनियमाः प्रयोगोपनिबन्धनाः ।
नित्याधीनास्थिति त्वाच्च स्थितिर्नियमपूर्विका ॥ १० ॥
janmābhivyaktiniyamāḥ prayogopanibandhanāḥ |
nityādhīnāsthiti tvācca sthitirniyamapūrvikā || 10 ||
The restrictions of birth and of manifestation are grounded in employment; and from the standing being dependent on the eternal, the standing is preceded by restriction.
3.9.11 unformalized
स्थितस्यानुग्रहस्तैर्धर्मैः संसर्गिंभिस्ततः ।
प्रतिबन्धस्तिरोभावः प्रहाणमिति चात्मनः ॥ ११ ॥
sthitasyānugrahastairdharmaiḥ saṃsargiṃbhistataḥ |
pratibandhastirobhāvaḥ prahāṇamiti cātmanaḥ || 11 ||
Then, of what stands, there is favouring by those commingling properties; and obstruction, disappearance, abandonment — these of its self.
3.9.12 unformalized
प्रत्यवस्थं तु कालस्य व्यापारोऽत्र व्यवस्थितः ।
काल एव हि विश्वात्मा व्यापार इति कथ्यते ॥ १२ ॥
pratyavasthaṃ tu kālasya vyāpāro'tra vyavasthitaḥ |
kāla eva hi viśvātmā vyāpāra iti kathyate || 12 ||
But at each state, time's operation stands settled here; for time alone, whose self is the universe, is spoken of as 'operation'.
3.9.13 unformalized
मूर्तीनां तेन भिन्नानामाचयापचयाः पृथक् ।
लक्ष्यन्ते परिणामेन सर्वासां भेदयोगिना ॥ १३ ॥
mūrtīnāṃ tena bhinnānāmācayāpacayāḥ pṛthak |
lakṣyante pariṇāmena sarvāsāṃ bhedayoginā || 13 ||
By it, the accumulations and diminutions of corporeal things, which are divided, are severally marked out — through transformation, which is joined with difference for all of them.
3.9.14 unformalized
जलयन्त्रभ्रमावेशसदृशीभिः प्रवृत्तिभिः ।
स कलाः कलयन् सर्वाः कालाख्यां लभते विभुः ॥ १४ ॥
jalayantrabhramāveśasadṛśībhiḥ pravṛttibhiḥ |
sa kalāḥ kalayan sarvāḥ kālākhyāṃ labhate vibhuḥ || 14 ||
By operations resembling the whirling-motion of a water-machine, that all-pervading one, reckoning all the moments, obtains the name 'time'.
3.9.15 unformalized
प्रतिबद्धाश्च यास्तेन चित्रा विश्वस्य वृत्तयः ।
ताः स एवानुजानाति यथा तन्तुः शकुन्तिकाः ॥ १५ ॥
pratibaddhāśca yāstena citrā viśvasya vṛttayaḥ |
tāḥ sa evānujānāti yathā tantuḥ śakuntikāḥ || 15 ||
And those variegated operations of the universe which are held back by it — those same it permits, as a string does the birds.
3.9.16-17 unformalized
विशिष्टकालसंबन्धाल्लब्धपाकासु शक्तिषु ।
क्रियाभिव्यज्यते नित्या प्रयोगाख्येन कर्मणा ॥ १६ ॥
जातिप्रयुक्ता तस्यां तु फलव्यक्तिः प्रतीयते ।
कुतोऽप्यद्भुतया वृत्त्या शक्तिभिः सा नियम्यते ॥ १७ ॥
viśiṣṭakālasaṃbandhāllabdhapākāsu śaktiṣu |
kriyābhivyajyate nityā prayogākhyena karmaṇā || 16 ||
jātiprayuktā tasyāṃ tu phalavyaktiḥ pratīyate |
kuto'pyadbhutayā vṛttyā śaktibhiḥ sā niyamyate || 17 ||
(16) From connection with a particular time, when the capacities have obtained ripeness, the eternal action is manifested by the act called employment. (17) But in that, the manifestation of the fruit is understood as impelled by the universal; by some wonderful operation, it is restricted by the capacities.
3.9.18 unformalized
ततस्तु समवायाख्या शक्तिर्भेदस्य बाधिका ।
एकत्वमिव ता व्यक्तीरापादयति कारणैः ॥ १८ ॥
tatastu samavāyākhyā śaktirbhedasya bādhikā |
ekatvamiva tā vyaktīrāpādayati kāraṇaiḥ || 18 ||
But thereafter, the capacity called inherence, which annuls difference, brings those individuals, by their causes, to something like oneness.
3.9.19 unformalized
अथास्मान्नियमादूर्ध्वं जातयो याः प्रयोजिकाः ।
ताः सर्वा व्यक्तिमायान्ति स्वच्छे छाया इवाम्भसि ॥ १९ ॥
athāsmānniyamādūrdhvaṃ jātayo yāḥ prayojikāḥ |
tāḥ sarvā vyaktimāyānti svacche chāyā ivāmbhasi || 19 ||
Then, after this restriction, those universals which are the occasioners — all of them come to manifestation, like shadows in clear water.
3.9.20 unformalized
कारणानुविधायित्वादथ कारणपूर्वकाः ।
गुणास्तत्रोपलभ्यन्ते स्वजातिव्यक्तिहेतवः ॥ २० ॥
kāraṇānuvidhāyitvādatha kāraṇapūrvakāḥ |
guṇāstatropalabhyante svajātivyaktihetavaḥ || 20 ||
Then, from their conforming to the causes, the qualities — preceded by the causes — are apprehended there, being the grounds of the manifestation of their own universals.
3.9.21 unformalized
आश्रयाणां च नित्यत्वमाश्रितानां च नित्यता ।
ता व्यक्तीरनुगृह्वाति स्थितिस्तेन प्रकल्पते ॥ २१ ॥
āśrayāṇāṃ ca nityatvamāśritānāṃ ca nityatā |
tā vyaktīranugṛhvāti sthitistena prakalpate || 21 ||
And from the eternality of the substrata and the eternality of what rests on them — it favours those individuals; thereby standing is constructed.
3.9.22 unformalized
अनित्यस्य यथोत्पादे पारतन्त्र्यं तथा स्थितौ ।
विनाशायैव तत् सृष्टस्वाधीनस्थितिं विदुः ॥ २२ ॥
anityasya yathotpāde pāratantryaṃ tathā sthitau |
vināśāyaiva tat sṛṣṭasvādhīnasthitiṃ viduḥ || 22 ||
As, for the non-eternal, there is dependence in its arising — so also in its standing; they know that its being loosed for destruction alone is its self-dependent standing.
3.9.23 unformalized
स्थितः संसर्गिभिर्भावैः स क्रियास्वनुगृह्यते ।
नैषां सत्तामनुद् गृह्य वृत्तिर्जन्मवतां स्मृता ॥ २३ ॥
sthitaḥ saṃsargibhirbhāvaiḥ sa kriyāsvanugṛhyate |
naiṣāṃ sattāmanud gṛhya vṛttirjanmavatāṃ smṛtā || 23 ||
Standing, it is favoured in its actions by the commingling entities; the operation of things possessing birth is not remembered without taking up their existence.
3.9.24 unformalized
जराख्या कालशक्तिर्या शक्त्यन्तरविरोधिनी ।
सा शक्तिं प्रतिबध्नाति जायन्ते च विरोधिनः ॥ २४ ॥
jarākhyā kālaśaktiryā śaktyantaravirodhinī |
sā śaktiṃ pratibadhnāti jāyante ca virodhinaḥ || 24 ||
That capacity of time which is called old-age, which is opposed to other capacities — it obstructs the capacity, and the opposing ones are born.
3.9.25 unformalized
प्रयोजकास्तु ये भावाः स्थितिभा गस्य हेतवः ।
तिरोभवन्ति ते सर्वे यत आत्मा प्रहीयते ॥ २५ ॥
prayojakāstu ye bhāvāḥ sthitibhā gasya hetavaḥ |
tirobhavanti te sarve yata ātmā prahīyate || 25 ||
But those entities which are the occasioners, the causes of the portion of standing — all of them disappear, whereby the self is abandoned.
3.9.26 unformalized
यथैवाद्भुतया वृत्त्या निष्क्रमं निर्निबन्धनम् ।
अपदं जायते सर्वं तथास्यात्मा प्रहीयते ॥ २६ ॥
yathaivādbhutayā vṛttyā niṣkramaṃ nirnibandhanam |
apadaṃ jāyate sarvaṃ tathāsyātmā prahīyate || 26 ||
Just as, by a wonderful operation, everything is born motionless, without ground, footless — so its self is abandoned.
3.9.27 unformalized
क्रिययोरपवर्गिण्योर्नानार्थसमवेतयोः ।
संबन्धिना विनैकेन परिच्छेदः कथं भवेत् ॥ २७ ॥
kriyayorapavargiṇyornānārthasamavetayoḥ |
saṃbandhinā vinaikena paricchedaḥ kathaṃ bhavet || 27 ||
Of two actions ending in completion, inherent in different objects — how could there be delimitation, without some one relatum?
3.9.28 unformalized
यथा तुलायां हस्ते वा नानाद्रव्यव्यवस्थितम् ।
गुरुत्वं परिमीयेत कालादेवं क्रियागतिः ॥ २८ ॥
yathā tulāyāṃ haste vā nānādravyavyavasthitam |
gurutvaṃ parimīyeta kālādevaṃ kriyāgatiḥ || 28 ||
As weight, established in various substances, would be measured on a balance or in the hand — so the course of action, by time.
3.9.29 unformalized
जहाति सहवृत्ताश्च क्रियाः स समवस्थिताः ।
व्रीहिर्यथोदकं तेन हायनाख्यां प्रपद्यते ॥ २९ ॥
jahāti sahavṛttāśca kriyāḥ sa samavasthitāḥ |
vrīhiryathodakaṃ tena hāyanākhyāṃ prapadyate || 29 ||
It abandons the actions that stand co-occurrent with it; as rice abandons water — thereby it obtains the name 'year'.
3.9.30 unformalized
प्रतिबन्धाभ्यनुज्ञाभ्यां वृत्तिर्या तस्या शाश्वती ।
तया विभज्यमानोऽसौ भजते क्रमरूपताम् ॥ ३० ॥
pratibandhābhyanujñābhyāṃ vṛttiryā tasyā śāśvatī |
tayā vibhajyamāno'sau bhajate kramarūpatām || 30 ||
That operation of it which consists of obstruction and permission is everlasting; being divided by that, it takes on the form of sequence.
3.9.31 unformalized
कर्तृभेदात् तदर्थेषु प्रकर्षापचयौ गतः ।
समत्वं विषमत्वं वा स एकः प्रतिपद्यते ॥ ३१ ॥
kartṛbhedāt tadartheṣu prakarṣāpacayau gataḥ |
samatvaṃ viṣamatvaṃ vā sa ekaḥ pratipadyate || 31 ||
From difference of agents, having gone to excellence and diminution in respect of their purposes — that one thing attains sameness or unevenness.
3.9.32 unformalized
कियाभेदाद्यथैकस्मिंस्तक्षाद्याख्या प्रवर्तते ।
क्रियाभेदात् तथैकस्मिन्नृत्वाद्याख्योपजायते ॥ ३२ ॥
kiyābhedādyathaikasmiṃstakṣādyākhyā pravartate |
kriyābhedāt tathaikasminnṛtvādyākhyopajāyate || 32 ||
As, from difference of action, the designation 'carpenter' and the rest proceeds with respect to one thing — so, from difference of action, the designation 'season' and the rest arises with respect to one thing.
3.9.33 unformalized
आरम्भश्च क्रिया चैव निष्ठा चेत्यभिधीयते ।
धर्मान्तराणामध्यासभेदात् सदसदात्मनः ॥ ३३ ॥
ārambhaśca kriyā caiva niṣṭhā cetyabhidhīyate |
dharmāntarāṇāmadhyāsabhedāt sadasadātmanaḥ || 33 ||
'Commencement', 'action', and 'completion' — these are spoken of, from a difference of superimposition of other properties, upon what is of existent-and-non-existent self.
3.9.34 unformalized
यावांश्च द्व्यणुकादीनां तावान् बिमवतोऽप्यसौ ।
न ह्यात्मा कस्यचिद् भेत्तुं प्रचेतुं वापि शक्यते ॥ ३४ ॥
yāvāṃśca dvyaṇukādīnāṃ tāvān bimavato'pyasau |
na hyātmā kasyacid bhettuṃ pracetuṃ vāpi śakyate || 34 ||
And as much as it is for the dyad and the rest, so much is it also for a mountain; for the self of anything whatever cannot be split or accumulated.
3.9.35 unformalized
अन्यैस्तु भावैरन्येषां प्रचयः परिकल्प्यते ।
शनैरिदमिदं क्षिप्रमिति तेन प्रतीयते ॥ ३५ ॥
anyaistu bhāvairanyeṣāṃ pracayaḥ parikalpyate |
śanairidamidaṃ kṣipramiti tena pratīyate || 35 ||
But by other entities, an accumulation is constructed for others; thereby it is understood: 'this slowly, this quickly'.
3.9.36 unformalized
क्रियापाधिश्च सन् भूतभविष्यद्वर्तमानताः ।
एकादशभिराकारैर्विभक्ताः प्रतिपद्यते ॥ ३६ ॥
kriyāpādhiśca san bhūtabhaviṣyadvartamānatāḥ |
ekādaśabhirākārairvibhaktāḥ pratipadyate || 36 ||
And being conditioned by action, it attains past-ness, future-ness and present-ness, divided by eleven forms.
3.9.37 unformalized
क्रियापाधिश्च सन् भूतभविष्यद्वर्तमानताः ।
एकादशभिराकारैर्विभक्ताः प्रतिपद्यते ॥ ३७ ॥
kriyāpādhiśca san bhūtabhaviṣyadvartamānatāḥ |
ekādaśabhirākārairvibhaktāḥ pratipadyate || 37 ||
And being conditioned by action, it attains past-ness, future-ness and present-ness, divided by eleven forms.
3.9.38 unformalized
भूतः पञ्जविधस्तत्र भविष्यंश्च चतुर्विधः ।
वर्तमानो द्विधाख्यात इत्येकादश कल्पनाः ॥ ३८ ॥
bhūtaḥ pañjavidhastatra bhaviṣyaṃśca caturvidhaḥ |
vartamāno dvidhākhyāta ityekādaśa kalpanāḥ || 38 ||
The past there is five-fold, and the future four-fold; the present is declared two-fold — thus eleven constructions.
3.9.39 unformalized
काले निधाय स्वं रूपं प्रज्ञया यन्निगृह्यते ।
भावास्ततो निवर्तन्ते तत्र संक्रान्तशक्तयः ॥ ३९ ॥
kāle nidhāya svaṃ rūpaṃ prajñayā yannigṛhyate |
bhāvāstato nivartante tatra saṃkrāntaśaktayaḥ || 39 ||
Having deposited their own form in time, what is grasped by the understanding — from that, entities withdraw, their capacities having passed over into it.
3.9.40 unformalized
भाविनां चैव यद्रूपं तस्य च प्रतिबिम्बकम् ।
सुनिर्मृष्ट इवादर्शे काल एवोपपद्यते ॥ ४० ॥
bhāvināṃ caiva yadrūpaṃ tasya ca pratibimbakam |
sunirmṛṣṭa ivādarśe kāla evopapadyate || 40 ||
And the form of things to come — the reflection of that, too, is possible in time alone, as in a well-polished mirror.
3.9.41 unformalized
तृणपर्णलतादीनि यथा स्रोतोऽनुकर्षति ।
प्रवर्तयति कालोऽपि मात्रा मात्रावतां तथा ॥ ४१ ॥
tṛṇaparṇalatādīni yathā sroto'nukarṣati |
pravartayati kālo'pi mātrā mātrāvatāṃ tathā || 41 ||
As a current draws along grass, leaves, creepers and the like — so time too impels the measures of things possessing measure.
3.9.42 unformalized
आविश्येवानुसन्धत्ते यथा गतिमतां गतीः ।
वायुस्तथैव कालात्मा विधत्ते क्रमरूपताम् ॥ ४२ ॥
āviśyevānusandhatte yathā gatimatāṃ gatīḥ |
vāyustathaiva kālātmā vidhatte kramarūpatām || 42 ||
As the wind, having entered them as it were, connects up the motions of things possessing motion — so the self of time brings about the form of sequence.
3.9.43 unformalized
अयनप्रविभागश्च गतिश्च ज्योतिषां ध्रुवा ।
निवृत्तिप्रभवाश्चैव भूतानां तन्निबन्धनाः ॥ ४३ ॥
ayanapravibhāgaśca gatiśca jyotiṣāṃ dhruvā |
nivṛttiprabhavāścaiva bhūtānāṃ tannibandhanāḥ || 43 ||
The division of the solstices, and the fixed motion of the luminaries; and the ceasings and originations of beings — these are grounded in that.
3.9.44-45 unformalized
मात्राणां परिमाणा ये कालवृत्त्यनुयायनः ।
नक्षत्राख्या पृथक् तेषु चिह्नमात्रं तु तारकाः ॥ ४४ ॥
रुतैर्मृगशकुन्तानां स्थावराणां च वृत्तिभिः ।
छायादिपरणामैश्च ऋतुधामा निरूप्यते ॥ ४५ ॥
mātrāṇāṃ parimāṇā ye kālavṛttyanuyāyanaḥ |
nakṣatrākhyā pṛthak teṣu cihnamātraṃ tu tārakāḥ || 44 ||
rutairmṛgaśakuntānāṃ sthāvarāṇāṃ ca vṛttibhiḥ |
chāyādiparaṇāmaiśca ṛtudhāmā nirūpyate || 45 ||
(44) Those measures of the moments which follow upon time's operation are severally called 'naksatra' among them; but the stars are a mere mark. (45) By the cries of beasts and birds, by the operations of stationary things, and by the transformations of shadow and the rest — the season's abode is determined.
3.9.46 unformalized
निर्भासोपगमो योऽयं क्रमवानिव दृश्यते ।
अक्रमस्यापि विश्वस्य तत् कालस्य विचेष्टितम् ॥ ४६ ॥
nirbhāsopagamo yo'yaṃ kramavāniva dṛśyate |
akramasyāpi viśvasya tat kālasya viceṣṭitam || 46 ||
This coming-to-appearance which is seen as though possessing sequence — of a universe that is sequenceless — that is time's activity.
3.9.47 unformalized
द्रान्तिकव्यवस्थानमध्वाधिकरणं यथा ।
चिरक्षिप्रव्यवस्थानं कालाधिकरणं तथा ॥ ४७ ॥
drāntikavyavasthānamadhvādhikaraṇaṃ yathā |
cirakṣipravyavasthānaṃ kālādhikaraṇaṃ tathā || 47 ||
As the settled arrangement of far and near has the road for its locus — so the settled arrangement of long and quick has time for its locus.
3.9.48 unformalized
तस्याभिन्नस्य कालस्य व्यवहारे क्रियाकृताः ।
भेदा इव त्रयः सिद्धा यांल्लोको नातिवर्तते ॥ ४८ ॥
tasyābhinnasya kālasya vyavahāre kriyākṛtāḥ |
bhedā iva trayaḥ siddhā yāṃlloko nātivartate || 48 ||
Of that undivided time, in practice, three differences — as it were, made by action — are established, which the world does not transgress.
3.9.49 unformalized
एकस्य शक्तयः तिस्रः कालस्य समवस्थिताः ।
यत्संबन्धेन भावानां दर्शनादर्शने सताम् ॥ ४९ ॥
ekasya śaktayaḥ tisraḥ kālasya samavasthitāḥ |
yatsaṃbandhena bhāvānāṃ darśanādarśane satām || 49 ||
Three capacities of the one time stand established, by connection with which there is the seeing and the non-seeing of entities that exist.
3.9.50 unformalized
द्वाभ्यां स किल शक्तिभ्यां भावानां वरणात्मकः ।
शक्तिस्तु वर्तमानाख्या भावरूपप्रकाशिनी ॥ ५० ॥
dvābhyāṃ sa kila śaktibhyāṃ bhāvānāṃ varaṇātmakaḥ |
śaktistu vartamānākhyā bhāvarūpaprakāśinī || 50 ||
By two of its capacities it is, indeed, of the nature of a screen for entities; but the capacity called 'present' is the illuminator of the entities' form.
3.9.51 unformalized
अनागता जन्मशक्तेः शक्तिरप्रतिबन्धिका ।
अतीताख्या तु या शक्तिस्तया जन्म विरुध्यते ॥ ५१ ॥
anāgatā janmaśakteḥ śaktirapratibandhikā |
atītākhyā tu yā śaktistayā janma virudhyate || 51 ||
The capacity called 'future' is not the obstructor of the capacity of birth; but that capacity called 'past' — by it, birth is opposed.
3.9.52 unformalized
तमःप्रकाशवत्त्वेते त्रयोऽध्वानो व्यवस्थिताः ।
अक्रमास्तेषु भावानां क्रमः समुपलभ्यते ॥ ५२ ॥
tamaḥprakāśavattvete trayo'dhvāno vyavasthitāḥ |
akramāsteṣu bhāvānāṃ kramaḥ samupalabhyate || 52 ||
These three roads stand established, having the nature of darkness and light; they are sequenceless, and in them the sequence of entities is apprehended.
3.9.53 unformalized
द्वौ तु तत्र तमोरूपावेकस्यालोकवत् स्थितिः ।
अतीतमपि केषाञ्चित् पुनर्विपरिवर्तते ॥ ५३ ॥
dvau tu tatra tamorūpāvekasyālokavat sthitiḥ |
atītamapi keṣāñcit punarviparivartate || 53 ||
But two of them there are of the form of darkness; of one, the standing is like light. And for some, even the past turns round again.
3.9.54 unformalized
युगपद्वर्तमानत्वं तद्धर्मा प्रतिपद्यते ।
केषांचिद्वर्तमानत्वाच्चैति तद्वदतीतताम् ॥ ५४ ॥
yugapadvartamānatvaṃ taddharmā pratipadyate |
keṣāṃcidvartamānatvāccaiti tadvadatītatām || 54 ||
What has that property attains present-ness simultaneously; and from the present-ness of some, it likewise goes to past-ness.
3.9.55 unformalized
हेतूरकारादाक्षिप्तो वर्तमानत्वमागतः ।
शान्तहेतुपकारः सन् पुनर्नोपैति दर्शनम् ॥ ५५ ॥
hetūrakārādākṣipto vartamānatvamāgataḥ |
śāntahetupakāraḥ san punarnopaiti darśanam || 55 ||
Drawn forth by the assistance of a cause, it has come to present-ness; the cause's assistance having subsided, it does not again come to seeing.
3.9.56 unformalized
द्वे एव कालस्य विभोः केषांचिच्छक्तिवर्त्मनी ।
करोति याभ्यां भावानामुन्मीलननिमीलने ॥ ५६ ॥
dve eva kālasya vibhoḥ keṣāṃcicchaktivartmanī |
karoti yābhyāṃ bhāvānāmunmīlananimīlane || 56 ||
For some, there are only two capacity-paths of the all-pervading time, by which it effects the opening and closing of the eyes of entities.
3.9.57 unformalized
कालाभिः पृथगर्थाभिः प्रविभक्ते स्वभावतः ।
केचिद् बुद्ध्यनुसंहारलक्षणे ते प्रचक्षते ॥ ५७ ॥
kālābhiḥ pṛthagarthābhiḥ pravibhakte svabhāvataḥ |
kecid buddhyanusaṃhāralakṣaṇe te pracakṣate || 57 ||
Some declare that they are divided, by their own nature, by times which have separate meanings, and are characterized by the intellect's gathering-together.
3.9.58 unformalized
ज्ञानानुगतशक्तिं वा बाह्यं वा सत्यतः स्थितम् ।
कालात्मानमनाश्रित्य व्यवहर्तुं न शक्यते ॥ ५८ ॥
jñānānugataśaktiṃ vā bāhyaṃ vā satyataḥ sthitam |
kālātmānamanāśritya vyavahartuṃ na śakyate || 58 ||
Whether a capacity that follows upon cognition, or something external standing in truth — without resorting to a self of time, it is not possible to transact.
3.9.59 unformalized
तिस्रो भावस्य भावस्य केषाञ्चिद् भावशक्तयः ।
ताभिः स्वशक्तिभिः सर्वं सदैवास्ति च नास्ति च ॥ ५९ ॥
tisro bhāvasya bhāvasya keṣāñcid bhāvaśaktayaḥ |
tābhiḥ svaśaktibhiḥ sarvaṃ sadaivāsti ca nāsti ca || 59 ||
For some, there are three being-capacities of each and every entity; by those own capacities, everything always both is and is not.
3.9.60 unformalized
सत्त्वादव्यतिरेकेण तास्तिस्रोऽपि व्यवस्थिताः ।
क्रमस्तास्तदभेदाच्च सदसत्त्वं न भिद्यते ॥ ६० ॥
sattvādavyatirekeṇa tāstisro'pi vyavasthitāḥ |
kramastāstadabhedācca sadasattvaṃ na bhidyate || 60 ||
Being not different from existence, those three also stand established; and from their non-difference from that, sequence and existence-and-non-existence are not differentiated.
3.9.61 unformalized
दर्शनादर्शनेनैकं दृष्टादृष्टं तदेव तु ।
अध्वनामेकता नास्ति न च किञ्चिन्निवर्तते ॥ ६१ ॥
darśanādarśanenaikaṃ dṛṣṭādṛṣṭaṃ tadeva tu |
adhvanāmekatā nāsti na ca kiñcinnivartate || 61 ||
By seeing and non-seeing it is one; but that very thing is seen and unseen. There is no oneness of the roads, and nothing whatever withdraws.
3.9.62 unformalized
शक्त्यात्मदेवतापक्षैर्भिन्नं कालस्य दर्शनम् ।
प्रथमं तदविद्यायां यद्विद्यायां न विद्यते ॥ ६२ ॥
śaktyātmadevatāpakṣairbhinnaṃ kālasya darśanam |
prathamaṃ tadavidyāyāṃ yadvidyāyāṃ na vidyate || 62 ||
The seeing of time is differentiated by the positions of capacity, of self, and of deity; that is first in nescience — which does not exist in knowledge.
3.9.63-64 unformalized
अभेदे यदि कालस्य ह्रस्वदीर्घप्लुतादिषु ।
दृश्यते भेदनिर्भासः स चिरक्षिप्रबुद्धिवत् ॥ ६३ ॥
ह्रस्वदीर्घप्लुतावृत्त्या नालिकासालिलादिषु ।
कथं प्रचययोगः स्यात् कल्पनामात्रहेतुकः ॥ ६४ ॥
abhede yadi kālasya hrasvadīrghaplutādiṣu |
dṛśyate bhedanirbhāsaḥ sa cirakṣiprabuddhivat || 63 ||
hrasvadīrghaplutāvṛttyā nālikāsālilādiṣu |
kathaṃ pracayayogaḥ syāt kalpanāmātrahetukaḥ || 64 ||
(63) If, time being undivided, an appearance of difference is seen in short, long, prolated and the rest — that is like the cognition of slow and quick. (64) By the repetition of short, long and prolated, in water-clocks and the like — how could there be a connection with accumulation, caused by mere construction?
3.9.65-67 unformalized
अबिव्यक्तिनिमित्तस्य प्रचयेन प्रचीयते ।
अभिन्नमपि शब्दस्य तत्त्वमप्रचयात्मकम् ॥ ६५ ॥
एवं मात्रातुरीयस्य भेदो दाशतयस्य वा ।
परिमाणविकल्पेन शब्दात्मनि न विद्यते ॥ ६६ ॥
अनुनिष्पादिकल्पेन येऽन्ताराल इव स्थिताः ।
शब्दास्ते प्रतिपत्तॄणामुपायाः प्रतिपत्तये ॥ ६७ ॥
abivyaktinimittasya pracayena pracīyate |
abhinnamapi śabdasya tattvamapracayātmakam || 65 ||
evaṃ mātrāturīyasya bhedo dāśatayasya vā |
parimāṇavikalpena śabdātmani na vidyate || 66 ||
anuniṣpādikalpena ye'ntārāla iva sthitāḥ |
śabdāste pratipattṝṇāmupāyāḥ pratipattaye || 67 ||
(65) It is accumulated by the accumulation of the occasioning ground of manifestation; but the word's reality, though undivided, is not of the nature of accumulation. (66) Thus a difference of a quarter-mora, or of ten such, by an option of measure, does not exist in the word's self. (67) Those words which stand, as it were, in the interval, by a kind of arising-in-consequence, are the means of comprehension for the comprehenders.
3.9.68 unformalized
विशिष्टमवधिं तं तमुपादाय प्रकल्पते ।
कालः कलावतामेकः क्षणमासर्तुभेदभाक् ॥ ६८ ॥
viśiṣṭamavadhiṃ taṃ tamupādāya prakalpate |
kālaḥ kalāvatāmekaḥ kṣaṇamāsartubhedabhāk || 68 ||
Taking up this or that particular limit, the one time of things possessing moments is constructed as partaking of the differences of instant, month and season.
3.9.69 unformalized
बुद्ध्यवग्रहभेदाच्च व्यवहारात्मनि स्थितेः ।
तावानेव क्षणः कालो युगमन्वन्तराणि वा ॥ ६९ ॥
buddhyavagrahabhedācca vyavahārātmani sthiteḥ |
tāvāneva kṣaṇaḥ kālo yugamanvantarāṇi vā || 69 ||
And from a difference in the intellect's grasping, in the standing that is of the nature of practice — just so much is the instant, the time, or the aeons and the world-ages.
3.9.70 unformalized
प्रतिबन्धाभ्यानुज्ञाभ्यां नालाकाविवराश्रिते ।
यदम्भसि प्रक्षरणं तत्कालस्यैव चेष्टितम् ॥ ७० ॥
pratibandhābhyānujñābhyāṃ nālākāvivarāśrite |
yadambhasi prakṣaraṇaṃ tatkālasyaiva ceṣṭitam || 70 ||
By obstruction and permission, in that which rests in the aperture of the tube — that trickling in the water: that is time's very activity.
3.9.71 unformalized
अल्पे महति वा छिद्रे तत्संबन्धे न भिद्यते ।
कालस्य वृत्तिरात्मापि तमेवास्यानुवर्तते ॥ ७१ ॥
alpe mahati vā chidre tatsaṃbandhe na bhidyate |
kālasya vṛttirātmāpi tamevāsyānuvartate || 71 ||
Whether the hole be small or large, in connection with that it does not differ; time's operation, and its self too, follows just that of it.
3.9.72 unformalized
आक्रीड इव कालस्य दृश्यते यः स्वशक्तिभिः ।
बहुरूपस्य भावेषु बहुधा तेन भिद्यते ॥ ७२ ॥
ākrīḍa iva kālasya dṛśyate yaḥ svaśaktibhiḥ |
bahurūpasya bhāveṣu bahudhā tena bhidyate || 72 ||
That which is seen as it were a playground of time, of the many-formed one, by its own capacities — by that it is manifoldly differentiated among the entities.
3.9.73 unformalized
त्वचिसारस्य वा वृद्धिं तृणसारस्य वा दधत् ।
तावद् तदूवृद्धियोगेन कालतत्त्वं विकल्पते ॥ ७३ ॥
tvacisārasya vā vṛddhiṃ tṛṇasārasya vā dadhat |
tāvad tadūvṛddhiyogena kālatattvaṃ vikalpate || 73 ||
Or bearing the growth of a bark-pithed tree, or of a grass-pithed one — to just that extent, by connection with their growth, time's reality is optioned.
3.9.74 unformalized
व्यतिक्रमे।ञपि मात्राणां तस्य नास्ति व्यतिक्रमः ।
न गन्तृगतिभेदेन मार्गभेदोऽस्ति कश्चन ॥ ७४ ॥
vyatikrame|ñapi mātrāṇāṃ tasya nāsti vyatikramaḥ |
na gantṛgatibhedena mārgabhedo'sti kaścana || 74 ||
Even in the transgression of the measures, there is no transgression of it; there is no difference whatever of the road by a difference of the goer's going.
3.9.75 unformalized
उदयास्तमयावृत्त्या ज्योतिषां लोकसिद्धया ।
कालस्याव्यतिपातेऽपि ताद्धर्म्यमिव लभ्यते ॥ ७५ ॥
udayāstamayāvṛttyā jyotiṣāṃ lokasiddhayā |
kālasyāvyatipāte'pi tāddharmyamiva labhyate || 75 ||
By the repetition of the risings and settings of the luminaries, established in the world — though there is no lapsing of time, a likeness of property, as it were, is obtained.
3.9.76 unformalized
आदित्यग्रहनक्षत्रपरिस्पन्दमथापरे ।
भिन्नमावृत्तिभेदेन कालं कालविदो विदुः ॥ ७६ ॥
ādityagrahanakṣatraparispandamathāpare |
bhinnamāvṛttibhedena kālaṃ kālavido viduḥ || 76 ||
But others — knowers of time — know time as the pulsation of sun, planets and constellations, differentiated by a difference of revolutions.
3.9.77 unformalized
क्रियान्तरपरिच्छेदप्रवृत्ता या क्रियां प्रति ।
निर्ज्ञातपरिमाणा सा काल इत्यभिधीयते ॥ ७७ ॥
kriyāntaraparicchedapravṛttā yā kriyāṃ prati |
nirjñātaparimāṇā sā kāla ityabhidhīyate || 77 ||
That action which proceeds toward the delimitation of another action, and whose measure is well ascertained — that is expressed as 'time'.
3.9.78 unformalized
ज्ञाने रूपस्य संक्रान्तिर्ज्ञानेनैवानुसंहृतिः ।
अतः क्रियान्तराभावे सा क्रिया काल इष्यते ॥ ७८ ॥
jñāne rūpasya saṃkrāntirjñānenaivānusaṃhṛtiḥ |
ataḥ kriyāntarābhāve sā kriyā kāla iṣyate || 78 ||
In cognition there is a passing-over of the form; by cognition alone there is the gathering-together. Therefore, in the absence of another action, that action is held to be time.
3.9.79 unformalized
भूतो घट इतीयं च सत्ताया एव भूतता ।
भूता सत्तेति सत्तायाः सत्ता भूताभिधीयते ॥ ७९ ॥
bhūto ghaṭa itīyaṃ ca sattāyā eva bhūtatā |
bhūtā satteti sattāyāḥ sattā bhūtābhidhīyate || 79 ||
And this 'the pot was' is the past-ness of Existence alone; 'Existence was' — thus the existence of Existence is called 'past'.
3.9.80 unformalized
परतो भिद्यते सर्वमात्मा तु न विकल्पते ।
पर्वतादिस्थितिस्तस्मात् पररूपेण भिद्यते ॥ ८० ॥
parato bhidyate sarvamātmā tu na vikalpate |
parvatādisthitistasmāt pararūpeṇa bhidyate || 80 ||
Everything is differentiated by another; but the self is not optioned. Therefore the standing of a mountain and the rest is differentiated by another's form.
3.9.81 unformalized
प्रसिद्धभेदा व्यापारा विरूपावयबक्रियाः ।
साहचर्येण भिद्यन्ते सरूपावयवक्रियाः ॥ ८१ ॥
prasiddhabhedā vyāpārā virūpāvayabakriyāḥ |
sāhacaryeṇa bhidyante sarūpāvayavakriyāḥ || 81 ||
Operations whose difference is well established, and whose part-actions are of different form, are differentiated by accompaniment from those whose part-actions are of like form.
3.9.82-84 unformalized
व्यवधानमिवोपैति निवृत्त इव दृश्यते ।
क्रियासमूहो भुज्यादिरन्तरालप्रवृत्तिभिः ॥ ८२ ॥
न च विच्छिन्नरूपोऽपि सोऽविरामान्निवर्तते ।
सर्वैव हि क्रियान्येन सङ्कीर्णेवोपलभ्यते ॥ ८३ ॥
तदन्तरालदृष्टा वा सर्वैवावयवक्रिया ।
सादृश्यात् सति भेदे तु तदङ्गत्वेन गृह्यते ॥ ८४ ॥
vyavadhānamivopaiti nivṛtta iva dṛśyate |
kriyāsamūho bhujyādirantarālapravṛttibhiḥ || 82 ||
na ca vicchinnarūpo'pi so'virāmānnivartate |
sarvaiva hi kriyānyena saṅkīrṇevopalabhyate || 83 ||
tadantarāladṛṣṭā vā sarvaivāvayavakriyā |
sādṛśyāt sati bhede tu tadaṅgatvena gṛhyate || 84 ||
(82) The collection of actions such as eating comes, as it were, to interruption; it is seen as though ceased, by reason of the operations in the interval. (83) And though its form is severed, it does not withdraw, from want of a stopping; for every action is apprehended as though intermixed with another. (84) Or every part-action seen in that interval, though a difference exists, is grasped as a limb of it, from likeness.
3.9.85-90 unformalized
सदसद् वापि वस्तु स्यात् तृतीयं नास्ति किञ्चन ।
तेन भूतभविष्यन्तौ मुक्त्वा मध्यं न विद्यते ॥ ८५ ॥
निर्वृत्तिरूपमेकस्य भेदाभावान्न कल्पते ।
सदसद् वापि तेनैकं क्रमरूपं कथं भवेत् ॥ ८६ ॥
बहूनां चानवस्थानादेकमेवोपलभ्यते ।
यथोपलब्धिस्मरणं तत्र चाप्युपपद्यते ॥ ८७ ॥
सदसद्रूपमेकं स्यात् सर्वस्यैकत्वकल्पने ।
निर्वृत्तिरूपं निर्वृत्तेः सामान्यमथवा भवेत् ॥ ८८ ॥
कार्योत्पत्तौ समर्थं वा स्वेन धर्मेण तत् तथा ।
आत्मतत्त्वे गृह्येत सा चास्मिन् वर्तमानता ॥ ८९ ॥
क्रियाप्रबन्धरूपं यदध्यात्मं विनिगृह्यते ।
सङ्क्रान्तबिम्बमेकत्र तामाहुर्वर्तमानताम् ॥ ९० ॥
sadasad vāpi vastu syāt tṛtīyaṃ nāsti kiñcana |
tena bhūtabhaviṣyantau muktvā madhyaṃ na vidyate || 85 ||
nirvṛttirūpamekasya bhedābhāvānna kalpate |
sadasad vāpi tenaikaṃ kramarūpaṃ kathaṃ bhavet || 86 ||
bahūnāṃ cānavasthānādekamevopalabhyate |
yathopalabdhismaraṇaṃ tatra cāpyupapadyate || 87 ||
sadasadrūpamekaṃ syāt sarvasyaikatvakalpane |
nirvṛttirūpaṃ nirvṛtteḥ sāmānyamathavā bhavet || 88 ||
kāryotpattau samarthaṃ vā svena dharmeṇa tat tathā |
ātmatattve gṛhyeta sā cāsmin vartamānatā || 89 ||
kriyāprabandharūpaṃ yadadhyātmaṃ vinigṛhyate |
saṅkrāntabimbamekatra tāmāhurvartamānatām || 90 ||
(85) A thing must be either existent or non-existent; there is no third whatever. Therefore, apart from past and future, no middle exists. (86) The form of completion, for one thing, is not construed, from the absence of difference; how then could one thing, existent or non-existent, have the form of sequence? (87) And from the non-standing of many, only one is apprehended; and there, remembrance according to apprehension is also possible. (88) On the construction of oneness for everything, the one would be of existent-and-non-existent form; or the form of completion would be the general of completion. (89) Or, being capable in the arising of the effect by its own property — it would be grasped so in its self-reality, and that is present-ness in it. (90) That form of the continuum of action which is inwardly grasped, its reflection having passed over into one place — that they call present-ness.
3.9.91 unformalized
क्रियातिपत्तिरत्यन्तं क्रियानुत्पत्तिलक्षणा ।
न च भूतमनुत्पन्नं न भविष्यत्तथाविधम् ॥ ९१ ॥
kriyātipattiratyantaṃ kriyānutpattilakṣaṇā |
na ca bhūtamanutpannaṃ na bhaviṣyattathāvidham || 91 ||
The lapsing of an action has, as its mark, the utter non-arising of the action; and the past is not un-arisen — nor is the future of that kind.
3.9.92 unformalized
प्राग्विरुद्धक्रियोत्पादान्निर्वृत्ते वा विरोधिनि ।
व्यापारेऽवधिभेदेन विषयस्तत्र भिद्यते ॥ ९२ ॥
prāgviruddhakriyotpādānnirvṛtte vā virodhini |
vyāpāre'vadhibhedena viṣayastatra bhidyate || 92 ||
From the arising of a contrary action beforehand, or when a contrary operation has been completed — the domain there is differentiated by a difference of limit.
3.9.93-94 unformalized
व्यभिचारे निमित्तस्य साधुत्वं न प्रकल्पते ।
भाव्यासीदिति सूत्रेण तत्कालेऽन्यत्र शिष्यते ॥ ९३ ॥
स्वकाल एव साधुश्चेत् कालभेदे गतिः कथम् ।
वाक्यार्थादतदर्थेषु विशिष्टत्वं न सिध्यति ॥ ९४ ॥
vyabhicāre nimittasya sādhutvaṃ na prakalpate |
bhāvyāsīditi sūtreṇa tatkāle'nyatra śiṣyate || 93 ||
svakāla eva sādhuścet kālabhede gatiḥ katham |
vākyārthādatadartheṣu viśiṣṭatvaṃ na sidhyati || 94 ||
(93) When the occasioning ground deviates, correctness is not constructed; by the sutra 'bhavya asit', it is taught elsewhere, at that time. (94) If it is correct only in its own time, how is there passage in a difference of time? From the sentence-meaning, distinctness is not established in respect of things not of that meaning.
3.9.95 unformalized
तदर्थश्चेदवयवो भाविनो भूततागतिः ।
न स्यादत्यन्तभूतत्वमेवैकं तत्र सम्भवेत् ॥ ९५ ॥
tadarthaścedavayavo bhāvino bhūtatāgatiḥ |
na syādatyantabhūtatvamevaikaṃ tatra sambhavet || 95 ||
If the part is of that meaning, there would be no understanding of past-ness for what is future; utter past-ness alone would be possible there.
3.9.96 unformalized
विशिष्टकालता पूर्वं तथापि तु विशेषणे ।
आश्रयात् सोऽन्तरङ्गत्वात् तत्र साधुर्भविष्यति ॥ ९६ ॥
viśiṣṭakālatā pūrvaṃ tathāpi tu viśeṣaṇe |
āśrayāt so'ntaraṅgatvāt tatra sādhurbhaviṣyati || 96 ||
Even so, the state of having a particular time is prior; but in the qualifier, from its resting on it, and from its being internal — the correct form will be there.
3.9.97 unformalized
आमिश्र एव प्रक्रान्तः स पदार्थस्तथाविधः ।
केवलस्य विमिश्रत्वं नित्येऽर्थे नोपपद्यते ॥ ९७ ॥
āmiśra eva prakrāntaḥ sa padārthastathāvidhaḥ |
kevalasya vimiśratvaṃ nitye'rthe nopapadyate || 97 ||
That word-meaning, being of such a kind, is commenced only as commingled; the state of being intermixed does not hold for what is isolated, in an eternal meaning.
3.9.98 unformalized
शुद्धे च काले व्याख्यातमामिश्रे न प्रसिध्यति ।
साधुत्वमयथाकालं तत् सूत्रेणोपदिश्यते ॥ ९८ ॥
śuddhe ca kāle vyākhyātamāmiśre na prasidhyati |
sādhutvamayathākālaṃ tat sūtreṇopadiśyate || 98 ||
And what has been explained in the case of pure time does not obtain in the commingled; that correctness, contrary to the time, is taught by the sutra.
3.9.99 unformalized
आख्यातपदवाच्येऽर्थे निर्वर्त्यत्वात् प्रधानता ।
विशेषणं तदाक्षेपात् तत्काले व्यवतिष्ठते ॥ ९९ ॥
ākhyātapadavācye'rthe nirvartyatvāt pradhānatā |
viśeṣaṇaṃ tadākṣepāt tatkāle vyavatiṣṭhate || 99 ||
In the meaning expressible by the finite-verb word, principality belongs from its being what-is-to-be-produced; the qualifier, from its being implied by that, stands settled at that time.
3.9.100 unformalized
सम्प्रत्ययानुकारो वा शब्दव्यापार एव वा ।
अध्यस्यते विरुद्धेऽर्थे न च तेन विरुध्यते ॥ १०० ॥
sampratyayānukāro vā śabdavyāpāra eva vā |
adhyasyate viruddhe'rthe na ca tena virudhyate || 100 ||
Either an imitation of the comprehension, or else the word's very operation, is superimposed upon a contrary meaning — and it is not thereby contradicted.
3.9.101 unformalized
भूतं भविष्यदित्येतौ प्रत्ययौ वर्तमानताम् ।
अत्यजन्तौ प्रपद्येते विरुद्धाश्रयरूपताम् ॥ १०१ ॥
bhūtaṃ bhaviṣyadityetau pratyayau vartamānatām |
atyajantau prapadyete viruddhāśrayarūpatām || 101 ||
These two cognitions, 'past' and 'future', not abandoning present-ness, attain the form of resting on contraries.
3.9.102 unformalized
अध्वनो वर्तमानस्य यः शेषो य उपक्रमः ।
तद् वर्तमानसामीप्यं शास्त्रे भेदेन दर्शितम् ॥ १०२ ॥
adhvano vartamānasya yaḥ śeṣo ya upakramaḥ |
tad vartamānasāmīpyaṃ śāstre bhedena darśitam || 102 ||
That remainder of the present road, and that which is its commencement — that proximity to the present is shown by difference in the science.
3.9.103 unformalized
अशंसा वर्तमानापि विषयेण भविष्यता ।
भाष्ये भविष्यत्कालेति कार्यार्थं व्यपदिश्यते ॥ १०३ ॥
aśaṃsā vartamānāpi viṣayeṇa bhaviṣyatā |
bhāṣye bhaviṣyatkāleti kāryārthaṃ vyapadiśyate || 103 ||
Expectation, though present, is designated in the Bhasya as 'of future time', for the sake of the operation, by reason of its object being future.
3.9.104 unformalized
इच्छा चिकीर्षतीत्यत्र स्वकालमनुरुध्यते ।
भविष्यति प्रकृत्यर्थे तत्कालं नानुरुध्यते ॥ १०४ ॥
icchā cikīrṣatītyatra svakālamanurudhyate |
bhaviṣyati prakṛtyarthe tatkālaṃ nānurudhyate || 104 ||
In 'cikirsati', desire conforms to its own time; in the base-meaning which is future, it does not conform to that time.
3.9.105 unformalized
आशंस्यमानतन्त्रत्वादाशंसायां विपर्ययः ।
प्रयोक्तृधर्म शब्दार्थे शब्दैरेवानुषज्यते ॥ १०५ ॥
āśaṃsyamānatantratvādāśaṃsāyāṃ viparyayaḥ |
prayoktṛdharma śabdārthe śabdairevānuṣajyate || 105 ||
From its being dependent on what is expected, in expectation there is the reverse; the speaker's property is attached to the word's meaning by words alone.
3.9.106 unformalized
अप्शालिबीजसंयोगे वर्तते निष्पदिर्यदा ।
तत्रावयववृत्तित्वाद् भविष्यत्प्रतिषेधनम् ॥ १०६ ॥
apśālibījasaṃyoge vartate niṣpadiryadā |
tatrāvayavavṛttitvād bhaviṣyatpratiṣedhanam || 106 ||
When 'nispad' operates on the conjunction of water and rice-seed, there — from its resting in the part — there is the negation of the future.
3.9.107 unformalized
फलप्रसवरूपे तु निष्पदौ भूतकालता ।
धर्मान्तरेषु तद्रूपमध्यस्य परिकल्प्यते ॥ १०७ ॥
phalaprasavarūpe tu niṣpadau bhūtakālatā |
dharmāntareṣu tadrūpamadhyasya parikalpyate || 107 ||
But in 'nispad' whose form is the bringing-forth of fruit, there is past-ness; that form, having been superimposed on other properties, is constructed.
3.9.108 unformalized
उपयुक्ते निमित्तानां व्यापारे फलसिद्धये ।
तत्र रूपं यदध्यस्तं तत्कालं तत् प्रतीयते ॥ १०८ ॥
upayukte nimittānāṃ vyāpāre phalasiddhaye |
tatra rūpaṃ yadadhyastaṃ tatkālaṃ tat pratīyate || 108 ||
When the operation of the occasioning grounds has been employed for the accomplishing of the fruit — the form that is superimposed there is understood as of that time.
3.9.109 unformalized
निष्पत्ताववधिः कश्चित् कश्चित् प्रतिविवक्षितः ।
हेतुजन्मव्यपेक्षातः फलजन्मेति चोच्यते ॥ १०९ ॥
niṣpattāvavadhiḥ kaścit kaścit prativivakṣitaḥ |
hetujanmavyapekṣātaḥ phalajanmeti cocyate || 109 ||
In the completion, some limit is intended, and some other; from dependence on the cause's birth, it is called 'the fruit's birth'.
3.9.110 unformalized
अबहिस्साधनाधीना सिद्धिर्यत्र विवक्षिता ।
तत् साधनान्तराभावात् सिद्धमित्युपदिश्यते ॥ ११० ॥
abahissādhanādhīnā siddhiryatra vivakṣitā |
tat sādhanāntarābhāvāt siddhamityupadiśyate || 110 ||
Where an accomplishment not dependent on external means is intended — that, from the absence of another means, is taught as 'accomplished'.
3.9.111-114 unformalized
तस्मादवधिभेदेन सिद्धा मुख्यैव भूतता ।
अनागतत्वमस्तित्वं हेतुधर्मव्यपेक्षणे ॥ १११ ॥
सतामिन्द्रियसंबन्धात् सैव सत्ता विशिष्यते ।
भेदेन व्यवहारो हि वस्त्वन्तरनिबन्धनः ॥ ११२ ॥
अस्तित्वं वस्तुमात्रस्य बुद्ध्या तु परिगृह्यते ।
यः समासादनाद् भेदः स तत्र न विवक्षितः ॥ ११३ ॥
योगाद्वा स्त्रीत्वपुंस्त्वाभ्यां न किंचिदवतिष्ठते ।
स्वस्मिन्नात्मनि तत्रान्यद् भूतं भावि च कथ्यते ॥ ११४ ॥
tasmādavadhibhedena siddhā mukhyaiva bhūtatā |
anāgatatvamastitvaṃ hetudharmavyapekṣaṇe || 111 ||
satāmindriyasaṃbandhāt saiva sattā viśiṣyate |
bhedena vyavahāro hi vastvantaranibandhanaḥ || 112 ||
astitvaṃ vastumātrasya buddhyā tu parigṛhyate |
yaḥ samāsādanād bhedaḥ sa tatra na vivakṣitaḥ || 113 ||
yogādvā strītvapuṃstvābhyāṃ na kiṃcidavatiṣṭhate |
svasminnātmani tatrānyad bhūtaṃ bhāvi ca kathyate || 114 ||
(111) Therefore, by a difference of limit, past-ness is established as primary indeed; future-ness is existence, when the cause's property is depended upon. (112) From the sense-connection of existent things, that same Existence is distinguished; for practice by way of difference is grounded in another thing. (113) The existence of the mere thing is grasped by the intellect; that difference which comes from approach is not intended there. (114) Or, from connection with femininity and masculinity, nothing whatever stands settled; in its own self there, something else is called past and future.