Nyāya Sūtras 306
Nyāyabhāṣya 306
- Language
- Sanskrit
306.2
paraśvādiṣv ārambhanivṛttidarśanāt ||
[Sūtra 3.2.36]: [There would be no denial in the body] because exertion and cessation are observed in axes and the like.
306.3
śarīre caitanyanivṛttiḥ/ ārambhanivṛttidarśanād icchādveṣajñānair yoga iti prāptaṃ paraśvādeḥ karaṇasyārambhanivṛttidarśanāc caitanyam iti/ atha śarīrasyecchādibhir yogaḥ, paraśvādes tu karaṇasyārambhanivṛttī vyabhicarataḥ, na tarhy ayaṃ hetuḥ pārthivāpy ataijasavāyavīyānāṃ śarīrāṇām ārambhanivṛttidarśanād icchādveṣajñānair yoga iti/
[This implies] cessation of consciousness in the body. If connection with desire, aversion, and knowledge follows from the observation of exertion and cessation, it would follow that an instrument such as an axe has consciousness, because exertion and cessation are observed [in it]. Now, if the body has connection with desire and the rest, but the exertion and cessation of an instrument such as an axe deviate [from desire], then this logical reason is invalid: namely, that from the observation of exertion and cessation in earthy, watery, fiery, and airy bodies, there is connection with desire, aversion, and knowledge.
306.4
ayaṃ tarhy anyo 'rthaḥ --- talliṅgatvād icchādveṣayoḥ pārthivādyeṣv apratiṣedhaḥ/ pṛthivyādīnāṃ bhūtānām ārambhas tāvat trasasthāvaraśarīreṣu tadavayavavyūhaliṅgaḥ pravṛttiviśeṣaḥ loṣṭādiṣu ca liṅgābhāvāt pravṛttiviśeṣābhāvo nivṛttiḥ/ ārambhanivṛttiliṅgāv icchādveṣāv iti pārthivādyeṣv aṇuṣu taddarśanād icchādveṣayogas tadyogāj jñānayoga iti siddhaṃ bhūtacaitanyam iti/
kumbhādiṣv anupalabdher ahetuḥ/ kumbhādimṛdavayavānāṃ vyūhaliṅgaḥ pravṛttiviśeṣa ārambhaḥ, sikatādiṣu pravṛttiviśeṣābhāvo nivṛttiḥ/ na ca mṛtsikatānām ārambhanivṛttidarśanād icchādveṣaprayatnajñānair yogaḥ/ tasmāt talliṅgatvād icchādveṣayor ity ahetur iti//36//
Then this is another meaning [of the opponent]: 'Because [exertion and cessation] are their marks, there is no denial [of desire and aversion] in earthy and other [elements].' First, the exertion of elements like earth in moving and stationary bodies is a particular activity having as its inferential mark the arrangement of their parts; and cessation is the absence of a particular activity in clods of earth and the like, due to the absence of that mark. Since desire and aversion have exertion and cessation as their inferential marks, and since that is observed in earthy and other atoms, there is a connection with desire and aversion; and because of that connection, a connection with knowledge. Thus, the consciousness of the elements is established.
[To this we reply:] This is not a logical reason, because of non-apprehension in pots and the like. Exertion is a particular activity having as its inferential mark the arrangement of clay parts of a pot and the like, and cessation is the absence of a particular activity in grains of sand and the like. But clay and sand do not have a connection with desire, aversion, effort, and knowledge because of the observation of exertion and cessation. Therefore, 'Because [exertion and cessation] are their marks' is not a logical reason.
Translations (1)
- English (machine translation) — English, machine translation
Commentaries (1)
- Nyāyavārttika — Uddyotakara, Sanskrit
Linked texts (1)
- Nyāyasūtra — Akṣapāda Gautama, Sanskrit