1.1.15
Nyāya Sūtra / Adhyāya 1 / 1.1.15
बुद्धिरुपलब्धिर् ज्ञानमित्यनर्थान्तरम्
buddhir upalabdhir jñānam ity anarthāntaram
The line
Awareness, apprehension, and knowing are not different things.
नेपालीमा
बोध, ग्रहण र ज्ञान फरक फरक कुरा होइनन्।
Where it sits
buddhi from 1.1.9 is the word being defined. jñāna (ज्ञान) from 1.1.4 and 1.1.10 is brought under that same name.
Split: buddhiḥ (बुद्धिः) + upalabdhiḥ (उपलब्धिः) + jñānam (ज्ञानम्) + iti (इति) + anartha-antaram (अनर्थ-अन्तरम्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| buddhiḥ (बुद्धिः) | nominative singular, feminine | awareness |
| upalabdhiḥ (उपलब्धिः) | nominative singular, feminine | apprehension |
| jñānam (ज्ञानम्) | nominative singular, neuter | knowing |
| iti (इति) | indeclinable | thus |
| anartha-antaram (अनर्थ-अन्तरम्) | nominative singular, neuter | not a further thing |
The phrases
Three words are set side by side, and the predicate says they do not name a further object each. buddhi, upalabdhi, and jñāna (ज्ञान) pick out one prameya.
jñāna (ज्ञान) was already used for perception and for a mark of the self. Here it is identified with buddhi, the awareness listed among the twelve. upalabdhi is the same grasp, named from the act of getting the object.
Sanskrit in this line
anartha-antaram is a nañ (नञ्) compound, 'not another artha'. Before a vowel, iti is recited ity. buddhiḥ (बुद्धिः) and upalabdhiḥ (उपलब्धिः) before voiced sounds are recited buddhir and upalabdhir.
Say it back
Treat buddhi, upalabdhi, and jñāna (ज्ञान) as one word-group when you meet any of them next.
Next
1.1.16. The mind is marked by the fact that knowings do not arise all at once.