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Nyāya Sūtras 182

Nyāyabhāṣya 182

Language
Sanskrit

182.2

anityapakṣe samādhiḥ---

A resolution [advanced by the opponent] on the view of non-eternality [is stated]:

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182.3

anavasthāyitve ca varṇopalabdhivat tadvikārotpattiḥ ||

And although they are non-abiding, the arising of modification of speech-sounds is like the apprehension of speech-sounds.

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182.4

yathānavasthāyināṃ varṇānāṃ śravaṇaṃ bhavaty evam eṣāṃ vikāro bhavati/
asambandhād asamarthā arthapratipādikā varṇopalabdhiḥ na vikāreṇa sambandhād asamarthā yā gṛhyamāṇā varṇavikāram anumāpayed iti/ tatra yādṛg idaṃ yathā gandhaguṇā pṛthivy evaṃ śabdasukhādiguṇāpīti, tādṛg etad bhavatīti/

Just as the hearing of non-abiding speech-sounds occurs, so too does their modification occur. The apprehension of speech-sounds conveys an object because it is unconnected [with the eternal], not because of a connection with modification, which, if perceived, could lead to the inference of a modification of speech-sounds. In that case, this [rejoinder] is just like saying: 'Just as earth has the quality of odor, so too it has qualities such as sound and pleasure.'

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182.5

na ca varṇopalabdhir varṇanivṛttau varṇāntaraprayogasya nivartikā/ yo 'yam ivarṇanivṛttau yakārasya prayogo yady ayaṃ varṇopalabdhyā nivartate tadā tatropalabhyamānā ivarṇo yatvam āpadyate iti gṛhyeta/ tasmād varṇopalabdhir ahetur varṇavikārasyeti//52//

Moreover, the apprehension of speech-sounds does not bring about the cessation of the use of another speech-sound upon the cessation of a speech-sound. If this use of the sound 'ya' upon the cessation of the sound 'i' were removed by the apprehension of speech-sounds, then it would be grasped as perceived there: 'the sound i undergoes transformation into y.' Therefore, the apprehension of speech-sounds is not a logical reason for the modification of speech-sounds.

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