1.49
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्
śrutānumāna-prajñābhyām anya-viṣayā viśeṣārthatvāt
The line
Its object is other than the object of insight from hearing and from inference, because its object is the particular.
नेपालीमा
त्यसको विषय सुनेर र अनुमानबाट आएको प्रज्ञाको विषयभन्दा अर्कै हो, किनकि त्यसको विषय विशेष हो।
Where it sits
1.7 named perception, inference, and testimony as valid knowing. This line does not cancel them. It says the insight of 1.48 is about something they do not reach: the particular itself. Hearing and inference stay general. This knowing does not.
Split: śruta (श्रुत) + anumāna (अनुमान) + prajñābhyām (प्रज्ञाभ्याम्) + anya (अन्य) + viṣayā (विषया) + viśeṣa (विशेष) + arthatvāt (अर्थत्वात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| śruta (श्रुत) | stem | what is heard. Teaching and report. |
| anumāna (अनुमान) | stem | inference. From 1.7. |
| prajñābhyām (प्रज्ञाभ्याम्) | instrumental dual of prajñā (प्रज्ञा) | by those two insights. The ending is the -ābhyām (आभ्याम्) of 1.12. |
| anya (अन्य) | stem | other. |
| viṣayā (विषया) | nominative singular, feminine | having another object. Agrees with prajñā (प्रज्ञा) from 1.48. |
| viśeṣa (विशेष) | stem | the particular. The specific thing, not the general report. |
| arthatvāt (अर्थत्वात्) | ablative singular | because its object is that. -tva (त्व) plus ablative -āt (आत्). |
The phrases
śrutānumāna-prajñābhyām (श्रुतानुमानप्रज्ञाभ्याम्) is instrumental dual: by the insight from hearing and the insight from inference. śruta (श्रुत) + anumāna (अनुमान) is a (अ) + a (अ) = ā (आ). Those two are not the insight of 1.48.
anya-viṣayā (अन्यविषया) says the truth-bearing insight has a different object. viśeṣārthatvāt (विशेषार्थत्वात्) is the reason, ablative: because its object is the particular. viśeṣa (विशेष) + artha (अर्थ) is a (अ) + a (अ) = ā (आ).
Sanskrit in this line
Instrumental dual -ābhyām (आभ्याम्) is “by the two,” now on prajñā (प्रज्ञा) rather than on practice and dispassion. Ablative -tvāt (त्वात्) is “because of being so,” from 1.22. The line is those two endings doing the whole argument: by these two, it is other; because of this, it is other.
Say it back
Answer “other than what?” with the dual ending still on prajñābhyām (प्रज्ञाभ्याम्). Then the because: viśeṣārthatvāt (विशेषार्थत्वात्).
Next
1.50. The impression born of that insight blocks the other impressions.