2.2.2
Nyāya Sūtra / Adhyāya 2 / 2.2.2
शब्दे ऐतिह्यानर्थान्तरभावातनुमाने अर्थापत्तिसम्भवाभावानामनर्थान्तरभावात् च अप्रतिषेधः
śabde aitihyānarthāntarabhāvāt anumāne arthāpattisambhavābhāvānām anarthāntarabhāvāt ca apratiṣedhaḥ
The line
Because tradition is nothing other than word, and because postulation, inclusion, and absence are nothing other than inference, the rejection of the four does not stand.
नेपालीमा
ऐतिह्य शब्दभन्दा अर्को होइन, र अर्थापत्ति, सम्भव र अभाव अनुमानभन्दा अर्को होइनन्, त्यसैले चारको अस्वीकार टिक्दैन।
Where it sits
This answers 2.2.1. catuṣṭvam (चतुष्ट्वम्) is still the count from 1.1.3. The next line takes postulation up again on its own.
Split: śabde (शब्दे) + aitihya-anarthāntara-bhāvāt (ऐतिह्य-अनर्थान्तर-भावात्) + anumāne (अनुमाने) + arthāpatti-sambhava-abhāvānām (अर्थापत्ति-सम्भव-अभावानाम्) + anarthāntara-bhāvāt (अनर्थान्तर-भावात्) + ca (च) + apratiṣedhaḥ (अप्रतिषेधः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| śabde (शब्दे) | locative singular, masculine | in word. In the case of the means called śabda (शब्द). |
| aitihya-anarthāntara-bhāvāt (ऐतिह्य-अनर्थान्तर-भावात्) | ablative singular, masculine | because tradition is nothing other. anarthāntara (अनर्थान्तर) is 'not a different thing.' bhāva (भाव) is the state of being that. |
| anumāne (अनुमाने) | locative singular, neuter | in inference |
| arthāpatti-sambhava-abhāvānām (अर्थापत्ति-सम्भव-अभावानाम्) | genitive plural, masculine | of postulation, inclusion, and absence. The case sits on abhāva (अभाव), the last name of the dvandva. |
| anarthāntara-bhāvāt (अनर्थान्तर-भावात्) | ablative singular, masculine | because of their being nothing other |
| ca (च) | indeclinable | and. It joins the two reasons. |
| apratiṣedhaḥ (अप्रतिषेधः) | nominative singular, masculine | the failure of the rejection. pratiṣedha (प्रतिषेध) would be the setting-aside of the four. The privative a- (अ-) says that setting-aside does not come off. |
The phrases
Two locatives, two reasons. Inside śabda (शब्द), tradition is not a further means. Inside anumāna (अनुमान), postulation, inclusion, and absence are not a further means.
sambhava (सम्भव) is inclusion: a hundred includes ten, and the ten is known from the hundred. The line gives it no separate definition. It only places it under inference.
apratiṣedhaḥ (अप्रतिषेधः) is the verdict on 2.2.1.
Sanskrit in this line
The file writes the second reason as arthāpattisambhavābhāvānarthāntara bhāvāt (अर्थापत्तिसम्भवाभावानर्थान्तर भावात्), with a space before bhāvāt (भावात्). The genitive plural ending nām (नाम्) is not in the file, and anarthāntara (अनर्थान्तर) has been pulled into the compound. The sitting teaches arthāpatti-sambhava-abhāvānām (अर्थापत्ति-सम्भव-अभावानाम्) anarthāntara-bhāvāt (अनर्थान्तर-भावात्). aitihya (ऐतिह्य) + anarthāntara (अनर्थान्तर) is aitihyānarthāntara (ऐतिह्यानर्थान्तर), a (अ) + a (अ) = ā (आ).
Say it back
Say which offered means falls under word, and which three fall under inference.
Next
2.2.3. Postulation fails as a means, because the step is not fixed to one side.