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III. 43–45 ]
CHAPTER III
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authoritatively suggests to take a synthetic view of them both in life and to avoid conflict as far as possible between them.
The author says that some part of the Canon is. governed by Abetuvāda while some by Hetuvāda. Ahetuvāda is one which makes an exposition of subjects where there is no scope for Pratyakşa (Direct knowledge) or Anumăna jñāna (Inference) but which are to be taken as granted because their exposition has been made by the Canon. And Hetuvāda is that which enunciates those subjects which come within the grasp of Pratyakşa or Anumăna and the belief in which does not necessarily demand any Faith. Ahetuváda reqnires Faith and the things taught by it are to be accepted only on the ground of Faith and it refuses to be acted upon by intellect or logical reasoning as long as final divine knowledge does not unravel the whole mystery.
And where there is any possibility of Hetuvāda, intellect and reasoning should be allowed full play and then faith should be developed. Thus an imperfect being should train intellect on one hand and faith on the other and establish identity between them, narrowing down their differences and distances.
Having done accurate analysis of Hetuvāda and Ahetuvāda the author, through a following example, states that two classifications of Bhavya and Abhavya which are self-evident form the proper province of Ahetuvāda because no reason is adduced as to why all are not merely Bhavya or merely Abhavya. No logical resoning can find out a proper cause for such a state of
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