Nyāya Sūtras 376
Nyāyabhāṣya 376
- Language
- Sanskrit
376.2
avasthitasyopādānasya dharmamātraṃ nivartate dharmamātram upajāyate sa khalūtpattivināśayor viṣayaḥ/
A mere property of an enduring material cause ceases, a mere property arises; that indeed is the object of origination and destruction.
376.3
yac copajāyate tat prāg apy upajananād asti, yac ca nivartate tan nivṛttam apy astīti, evaṃ ca sarvasya nityatvam iti?
And that which arises exists even prior to arising, and that which ceases exists even after having ceased; and thus all is permanent?
376.4
na vyavasthānupapatteḥ ||
[It is] not [so], because a definite distinction is untenable.
376.5
ayam upajanaḥ iyaṃ nivṛttir iti vyavasthā nopapadyate, upajātanivṛttayor vidyamānatvāt/ ayaṃ dharma upajāto 'yaṃ nivṛtta iti sadbhāvāviśeṣād avyavasthā, idānīm upajananivṛttī nedānīm iti kālavyavasthā nopapadyate sarvadā vidyamānatvāt asya dharmasyopajananivṛttī nāsyeti vyavasthānupapattiḥ,
The definite distinction that 'this is an arising, this is a cessation' is untenable, because both the arisen and the ceased would [always] be existent. The lack of a definite distinction follows from there being no difference in their existence, [namely that] 'this property has arisen, this has ceased.' The temporal distinction that 'arising and cessation occur now, not now' is untenable because they would exist at all times. The definite distinction that 'arising and cessation belong to this property, not to that' is untenable,
376.6
ubhyor aviśeṣāt/ anāgato 'tīta iti ca kālavyavasthānupapattiḥ, vartamānasya sadbhāvalakṣaṇatvāt/ avidyamānasyātmalābha upajano vidyamānasyātmahānaṃ nivṛttir ity etasmin sati naite doṣāḥ/ tasmād yad uktaṃ prāg apy upajanād asti nivṛttaṃ cāsti tad ayuktam iti//33//
because there is no difference between the two. And the temporal distinction of 'future' and 'past' is untenable, because the present is characterized by existence. When it is maintained that arising is the acquisition of its own nature by what was non-existent, and cessation is the loss of its own nature by what was existent, these faults do not occur. Therefore, what was said—that it exists even prior to arising and exists after having ceased—is incorrect.
Translations (1)
- English (machine translation) — English, machine translation
Commentaries (2)
- Nyāyavārtikatātparyaṭīkā — Vācaspati Miśra, Sanskrit
- Nyāyavārttika — Uddyotakara, Sanskrit
Linked texts (1)
- Nyāyasūtra — Akṣapāda Gautama, Sanskrit