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સ્તક. 1
Nyaya-Kusumanjali
त्रेधाऽसिद्धि - विरुद्ध - संव्यभिचराः प्रोक्ताश्च दुर्हेतवो दृष्टान्तः खलु साध्य - हेतुनियमो यस्मिन् विनिश्चीयते । दुष्टोऽसौ पुनरष्टधाऽथ नवधा साधर्म्य - वैधर्म्यतो दृष्टेष्टामतिबाधशब्दजनितज्ञानं भवेदागमः ॥ ८ ॥
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Hetvabhasas (fallacies of the middle term) are of three kinds: Asiddha (unproved), Viruddha (contradictory) and Vyabhicharin (inconclusive ). Drishtanta assures the connection between the major term and the middle term. It becomes viciated in eight or nine ways, whether it is homogeneous or he terogeneous. Agama is the knowledge derived from words which are not opposed to perception, inference, sto. (8)
Notes:- Hetvabhasa is the fallacy of Hetu and is of three kinds.
T Asiddha Hetvabhasa is the Hetu the existence of which is not ascertained. This is of two kinds (a) Svarupasiddha and (b) Sandigdhasiddha.
(a) In Svarupasiddha, Hetu itself is nonexistent in the Paksha. In this kind of Hetvabhasa, falsehood of the Hetu is a matter of certainty, as in the instance, Sound is non- eternal because it is visible. In this inference the Hetu, viz., sound is visible' is known to be false.
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(b) Sandigdhasiddha implies an uncertainty about the existence of the Hetu. If it
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