________________ Vol. XX, 1996 Syadvada-bhasa... 51 be overlapped by lightening etc. In the case of inverse relation, those whose difference is unproved; e.g. like the atom, the sensual pleasure and the ether. The one having the reverse difference; e.g. 'that which is not endowed with form is not not-man-made?. In respect of homogeneity, the fallacy of the example is of nine modes, thus : That which is opposed to the proven phenomena (sadhya-dharma-vikala); that which is opposed to the reason-phenomena (sadhana-dharma-vikala); that which is opposed to both the phenomena (ubhaya-dharma-vikala); that which is doubtful with regard to the provenphenomena (sandigdha-sadhya-dharma); that which is doubtful with regard to the mark-phenomena (sandigdha-sadhana-dharma); that which is doubtful with regard to both the phenomena (sandigdhaubhaya-dharma); that in which the reason and the proven are unconnected (ananvaya); that in which the connection between them is unshown (apradarsitanvaya); and that in which the connection between them is in inverse order (viparitanvaya). (1) The sadhya-dharma-vikala; e.g. 'Sound is not manmade, because it is formless, like misery? (2) The Sadhana-dharma-vikala; e.g. The proposition and the reason being the same as above, 'like an atom.' (3) The Ubhayadharma-vikala; e.g. like a pitcher'. (4) The Sandigdha-sadhya-dharma; e.g. 'that man has passion etc., because he is a speaker, like Devadatta'. (5) The Sandigdha-sadhanadharma; e.g. 'that man is mortal, because he has passions etc., like Maitra'. (6) The Sandigdha-ubhaya-dharma; e.g. that man is not an all-seer, because he has passions etc., like a particular vower'. (7) The Unconnected homogeneous example; e.g. 'the person referred to has passions, etc., because he is a speaker'. (8) The one with unshowed connection; e.g. 'sound is non-eternal, because it is a product, like a pitcher'. (9) The one with inverse order; e.g. 'sound is non-eternal, because it is a product; whatever is non-eternal is a product like a pitcher'. In respect of heterogeneity also, the fallacy of the example is of nine modes : That in which the negation of the proven is unproved (asiddha-sadhya-vyatireka); that in which the negation of the reason is unproved (asiddha-sadhana-vyatireka); that in which the negation of both is unproved (asiddha-ubhaya-vyatireks); that in which the negation of the proven is doubtful (sandigdha-sadhya-vyatireka); that in which the negation of the reason is doubtful (sandigdha-sadhana-vyatireka); that in which the negation of both is doubtful (sandigdha-ubhay-vyatireka); that in which there is no negative relation between the proven and the reason (avyatireka); that in which the negative relation is unshown (apradarsita-vyatireka); and that in which the negative relation is in inverse order (viparita-vyatireka). These are illustrated below : (1) asiddha-sadhyavyatireka; e.g. 'Inference is fallacious; because it is valid knowledge; whatever is not fallacious is not valid knowledge; as for instance, the dream consciousness.' (2) asiddha-sadhana-vyatireka; e.g. 'Perception is undetermined; because it is valid knowledge; whatever is not undetermined is not valid knowledge; as for instance, inference, (3) asiddha-ubhaya-vyatireka; e.g. Sound is both eternal-and-non-eternal; because it is existent; whatever is not both eternal and non-eternal is not existent; as for instance, the pillar.' (4) Sandigdha-sadhya-vyatireka; e.g. Kapila is not Jain Education International For Private & Personal Use Only www.jainelibrary.org