1.2.6
Nyāya Sūtra / Adhyāya 1 / 1.2.6
सिद्धान्तमभ्युपेत्य तद्विरोधी विरुद्धः
siddhāntam abhyupetya tadvirodhī viruddhaḥ
The line
The contradictory reason is the one that opposes a tenet once that tenet has been accepted.
नेपालीमा
विरोधी हेतु त्यो हो जुन सिद्धान्त स्वीकारिसकेपछि त्यसैको विरोध गर्छ।
Where it sits
viruddha from 1.2.4 is the seeming reason being defined. siddhānta (सिद्धान्त) from 1.1.26 is the tenet one accepts. abhyupagama from 1.1.31 is the same act of accepting, here as a gerund.
Split: siddhāntam (सिद्धान्तम्) + abhyupetya (अभ्युपेत्य) + tad-virodhī (तद्-विरोधी) + viruddhaḥ (विरुद्धः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| siddhāntam (सिद्धान्तम्) | accusative singular, masculine | an established tenet |
| abhyupetya (अभ्युपेत्य) | indeclinable, gerund | having accepted |
| tad-virodhī (तद्-विरोधी) | nominative singular, masculine | opposing that |
| viruddhaḥ (विरुद्धः) | nominative singular, masculine | the contradictory reason |
The phrases
The fault is not mere tension with common sense. One has accepted a siddhānta (सिद्धान्त). abhyupetya is the gerund of that acceptance. The reason then offered is tadvirodhin. It fights the very tenet just accepted.
A reason of that sort cannot establish the thesis, because the speaker's own ground cancels it. viruddha is this opposition turned inward.
Sanskrit in this line
virodhī (विरोधी) is the nominative masculine of virodhin. tad agrees with the accepted siddhānta (सिद्धान्त). The accusative siddhāntam (सिद्धान्तम्) is the object of abhyupetya.
Say it back
Gloss viruddha as siddhāntam (सिद्धान्तम्) abhyupetya tadvirodhin.