vyākulita technical_term

²³ TRANSLATION (Anu. ¹²) (Objection) But the twenty-two-fold nature of śrutis does not also stand reason (or is not amenable), because of the non-perception of srutis and the parts of śruli. It has been said— "How can the perception or apprehension of this (śruti) take place? The nabhas (ether, space) cannot become disturbed (vyākulita) in the beginning (before svara); śruti has imperceptible parts and hence it does not appear as being composed of parts. (Objection continued) "(If it be accepted that) they do exist, then how many are they in relation to mātṛkās 59 (subtle bases)? If they are twenty-two, what is their process by krama (straight order) and utkrama (reverse order)? "If the infinity or singularity of śrutis becomes unavoidable, (then) there would be a doubtless state of those mātṛkās. Mātṛkās themselves are not there, how (why) should there be their vikalpana (assumption, imagination)? "The wise say that the existence (sattā) of dharmas (attributes) ^{60} is there when the dharmin (the one to whom the attributes belong) is there. When the dharmins are not there, the dharmas are (also) not there, so say the wise. The sattva (existence) and asattva (non-existence) of gunas and dosas are there when (the same occur in respect of) gunins (those to whom the gunas belong). "If the respective śrutis become the cause (of svaras) without themselves having a cause, then their origin (or) cause should not be sought. "Moreover, if in spite of there being equal tangibility (of śruti and mātṛkā) through pramāņa (means of valid perception), mātṛkās are concealed (denied), then it would be very difficult also to save śrutis (i.e. śruti will also have to be denied)." Now is being said (in answer)— Srutis that are the cause of the manifestation of svara are grasped by arthāpatti (negative inference) anumāna (inference) or pratyakṣa-jñāna 61 (perception) (43)