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to the above two ways of indicating Pervation, there has been a classification of Hetus into two kinds-Upalabdhi-Hetu and the Anupalabdhi-Hetu, the Positively Determined and the Negatively Determined Mark. Both the Upalabdhi and the Anupalabdhi Hetus may be either Aviruddha or agreeable and Viruddha or opposed to the Sadhya. Hence we get the four broad classes of Hetus-1. Upalabdhi Aviruddha 2. Upalabdhi Viruddha. 3. Anupalabdhi Aviruddha and 4. Anupalabdhi Viruddha.
The further question is,-What is the exact nature of the relation of the Hetu to the Sadhya? This point leads to one of the most important problems of logic of all times.
The extreme monists of the strong Vedantic bias would have a spiritual conception of A in the judgment A is B and would treat B simply as an imagined modification of the nature of A. In other words, the relation between the two terms A and B would be in all cases one of identity, according to these philosophers. The Buddhists, however, contend that the Hetu may be either identical in nature with the Proven (Svabhava, Hetu) or be its effect (Karya-Hetu). In other wordsaccording to the Buddhists, we may conclude A from B if the latter be identical in nature with A or be its effect. On the other hand, the Buddhists take care in pointing
