1.2.8
Nyāya Sūtra / Adhyāya 1 / 1.2.8
साध्याविशिष्टः साध्यत्वात् साध्यसमः
sādhyāviśiṣṭaḥ sādhyatvāt sādhyasamaḥ
The line
The reason equal to what is to be proved is the one that is not distinct from it, because it too remains to be proved.
नेपालीमा
साध्यसरहको हेतु त्यो हो जुन साध्यभन्दा छुट्टै छैन, किनकि त्यो पनि सिद्ध हुन बाँकी छ।
Where it sits
sādhyasama (साध्यसम) from 1.2.4 is the seeming reason being defined. sādhya (साध्य) from 1.1.33 is the thing this reason fails to stand clear of.
Split: sādhya-aviśiṣṭaḥ (साध्य-अविशिष्टः) + sādhyatvāt (साध्यत्वात्) + sādhyasamaḥ (साध्यसमः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| sādhya-aviśiṣṭaḥ (साध्य-अविशिष्टः) | nominative singular, masculine | not distinguished from what is to be proved |
| sādhyatvāt (साध्यत्वात्) | ablative singular, neuter | because it has the status of something still to be proved |
| sādhyasamaḥ (साध्यसमः) | nominative singular, masculine | the reason equal to what is to be proved |
The phrases
The reason should be better known than the sādhya (साध्य). This one is aviśiṣṭa (अविशिष्ट) from it. There is no distinction that would let the reason stand while the thesis is still in question.
sādhyatvāt (साध्यत्वात्) gives the ground. The reason itself has sādhyatva (साध्यत्व). It still needs a proof. Using it is no advance. It is sama with the sādhya (साध्य).
Sanskrit in this line
aviśiṣṭa (अविशिष्ट) is a nañ (नञ्) compound on viśiṣṭa (विशिष्ट), 'distinguished'. Joined to sādhya (साध्य) it is recited sādhyāviśiṣṭa (साध्याविशिष्ट), with ā (आ) from a plus a. sādhyatva (साध्यत्व) is the abstract 'being a sādhya (साध्य)'.
Say it back
Gloss sādhyasama (साध्यसम) as sādhyāviśiṣṭa (साध्याविशिष्ट) on account of sādhyatva (साध्यत्व).
Next
1.2.9. The reason past its time is one adduced when the time has already gone.