This at once refutes the argument given in the [Naiyáyika] treatise by Vágíśwara, entitled _Mána-manohara_, "sound is non-eternal from the fact of its being a special quality belonging to an organ of sense[273] (_sc._ the ear), just as colour is to the eye." We can also refute it in the following ways: (_a._) If we follow the [Sáṅkhya and Vedánta] view that sound is a substance, it is evidently overthrown[274] [as in that case sound cannot be a quality]; (_b._) if we take it as referring to the _noise_, not the _sound_, we have no dispute, as it only establishes what we ourselves allow; and (_c._) the inference is overthrown by the "limiting condition" [_upádhi_] of _aśrávaṇatva_, or "the not causing audition."[275] So Udayana tries at great length to establish that, although ether, the site of sound, is imperceptible, the non-existence of that which abides in this site is perceptible; and he then brings forward as an evidence for the non-eternity of sound, that sense perception which causes the use of such common expressions as "The tumult is stopped," "The sound has arisen."[276] But he is sufficiently answered[277] by our old reply [in p. 193], that the fallacious appearance of distinction arises from contrary characters being erroneously ascribed, just as, in the story, the demon Tála went away [as well as Betála] when the offering of blood was given to the latter.[278] And as for the objection raised by the author of the _Nyáyabhúshaṇa_,[279] that, if sound were eternal, the conclusion must follow that it would be either always perceptible or always imperceptible, this also is obviated by our allowing that we only perceive that sound which is manifested by our articulate noise.[280] And as for the (Naiyáyika) argument against the existence[281] of such a constant relation as this which is supposed between the manifested "sound" and the manifesting "noise," since they both come simultaneously in contact with the sense of hearing, this is invalid, as it will indisputably apply with equal force in the case of the soul.[282] Therefore as the Veda is thus proved to have not originated from any personal author, and as the minutest germ of suspicion against it is thus absolutely destroyed, we hold it as satisfactorily demonstrated that it has a self-established authority in all matters relating to duty. "Well"[283] [say our opponents], "let this question rest; but how about another well-known controversy? It is said--