Transformation theory asserts that śrutis undoubtedly get transformed into the form of svaras, as milk transforms into curd
"Srutis undoubtedly get transformed into the form of svaras just as milk gets
totally transformed in the form of curd."
19
TRANSLATION
[ Five alternatives in the relationship between sruti and svara ]
Now the vikalpa<sup>47</sup> (option or alternative) about śrutis is being spoken of.
The tādātmya 48 (identification of svara with śruti), vivartatva 49 (svara being
the reflection of śruti), kāryatva 50 (svara being the kārya or effect of śruti),
pariņāmitā<sup>51</sup> (svara being the transformation of śruti) and also abhivyañjakatā<sup>52</sup>
(28)
(svara being manifested by śruti) of śrutis is spoken of.
Now he (the author) explains this itself—
There is identification between svara and śruti i.e. both are identical just like
jāti (species) and vyakti (individual or particular) because there is no
differentia (viśeșa) between the two that are (equally) perceptible by the ear.
(29)
Just as the face of men is reflected in the mirror, similarly, svara manifests or
(30)
appears as reflected in the śrutis themselves.
Some say that svaras are the kārya (effect) of śruti, just as the jar is the
(31)
'effect' of the lump of clay and the rod (of the potter's wheel).
Srutis undoubtedly get transformed into the form of svaras just as milk gets
(32)
totally transformed in the form of curd.
The seven svaras beginning with sadja are always manifested by śrutis, just as
the jar and the like located in darkness (are manifested), by the candle.
(33)
Thus, with this much I have spoken of the alternative (views) about śrutis.
(34)
Now I will speak about the refutation of (these) alternative (s).
In general, the distinction of things having svalakşana 53 (distinctive feature)
is siddha (evident or proved) like other things (that have their own distinction).
That (thing) becomes (absurd or impossible) like nabhaḥ-puṣpa54 (a flower grown
(35)
in the sky) (when or if it is said to be) without differentia.