Nyāya Sūtras 148
Nyāyabhāṣya 148
- Language
- Sanskrit
148.2
athāpi khalv idam asti idaṃ nāstīti kuta etat pratipattavyam iti? pramāṇata upalabdher anupalabdheś ceti/ avidyamānas tarhi śabdaḥ---
Moreover, from what should it be understood that this exists and that this does not exist? From apprehension and non-apprehension through a means of valid cognition. Therefore, sound is non-existent [prior to its utterance]—
148.3
prāg uccāraṇād anupalabdher āvaraṇādyanupalabdheś ca ||
Because it is not apprehended prior to utterance, and because an obstruction or the like is not apprehended.
148.4
prāg uccāraṇān nāsti śabdaḥ/ kasmāt? anupalabdheḥ/ ``sato nupalabdhir āvaraṇādibhyaḥ'' etan nopapadyate/ kasmāt? āvaraṇādīnām anupalabdhikāraṇānām agrahaṇāt---anenāvṛtaḥ śabdo nopalabhyata asannikṛṣṭaś cendriyavyavadhānād ity evamādi anupalabdhikāraṇaṃ na gṛhyata iti so 'yam anuccārito nāstīti/ uccāraṇam asya vyañjakaṃ tadabhāvād prāg uccāraṇād anupalabdhir iti/ kim idam uccāraṇaṃ nāmeti? vivakṣājanitena prayatnena koṣṭhyasya vāyoḥ preritasya kaṇṭhatālvādipratighātaḥ,
Sound does not exist prior to utterance. Why? Because of non-apprehension. The claim that 'it is existent, but not apprehended due to an obstruction and so forth' is not reasonable. Why? Because no causes of non-apprehension, such as an obstruction, are apprehended: a cause of non-apprehension is not perceived, such as 'sound is obstructed by this, so it is not apprehended' or 'it is not in contact [with the sense organ] because of the intervention of an organ.' Thus, being unuttered, this does not exist. Utterance is its manifester; due to its absence, there is non-apprehension prior to utterance. What is this called utterance? It is the striking against the throat, palate, and so forth by the internal air propelled by an effort born of the desire to speak;
148.5
yathāsthānaṃ pratighātād varṇābhivyaktir iti/ saṃyogaviśeṣo vai pratighātaḥ, pratiṣiddhaṃ ca saṃyogasya vyañjakatvam, tasmān na vyañjakābhāvād agrahaṇam, api tv abhāvād eveti/ so 'yam uccāryamāṇaḥ śrūyate śrūyamāṇaś cābhūtvā bhavatīti anumīyate/ ūrdhvaṃ coccāraṇān na śrūyate sa bhūtvā na bhavati abhāvān na śrūyata iti/ katham? āvaraṇādyanupalabdher ity uktam/ tasmād utpattitirobhāvadharmakaḥ śabda iti//18//
phonemes are manifested through that striking according to the respective place of articulation. Striking, indeed, is a particular kind of contact, and the capacity of contact to act as a manifester has already been refuted; therefore, the non-apprehension is not due to the absence of a manifester, but simply due to [the sound's] non-existence. This [sound], when uttered, is heard, and being heard, it is inferred to come into being having not existed before. And after utterance it is not heard; having come into being, it ceases to exist; it is not heard because of its non-existence. How? Because an obstruction and the like are not apprehended, as has been stated. Therefore, sound has the property of origination and disappearance. ||18
Translations (1)
- English (machine translation) — English, machine translation
Commentaries (1)
- Nyāyavārttika — Uddyotakara, Sanskrit
Linked texts (1)
- Nyāyasūtra — Akṣapāda Gautama, Sanskrit