the sides, the back, the abdomen ( Udara ) and the chest" it becomes evident that these (parts) of a 'person' are intended. 16.
Arthápatti (presumption) is the term used when the sense (of a sentence), though not specifically mentioned, can yet be indirectly presumed or deduced. For example*[1] — when one says to another 'this rice (solid food) can be taken,' it becomes evident that he is not willing to drink a (liquid) Yavágu or gruel. 17.
Viparyaya (reverse) is the term used when, the words used (in a sentence) convey quite a different or opposite sense. For example, -when it is said that 'emaciated, weak and frightened persons are very difficult to be medically treated', the opposite sense becomes evident, viz., that strong, and such-like persons are very easy to be medically treated. 18.
Prasanga (connected reasoning) is the term used when a different subject is introduced at the end. It is also the term used when the same sense is repeated in different words in different places (in the same topic). For example — it is said in the chapter on Vedotpatti (Chapter I, Sutra-Sthána) that "Purusha" (living organism) is the sum-total of the "Mahá-bhutas" (or the five primary elements— viz., earth, water, fire, air and ether) and the Śariri (or the soul), that medical treatment should be made of him (Purusha) and that he is the subject matter of every action); and it has been repeated in the chapter on Bhuta-vidyá (demonology) that the Purusha has therefore been said to be the combination of the five Mahá-bhutas and the soul and
- ↑ * The common example of an Arthápatti (presumption) in Sanskrit philosophy is 'Pino Devadatto divá na bhumkte,' (i.e., Fat Devadatta does not eat at day-time), from which it is evident that he certainly eats at night, otherwise he could not have become fat.
