Jain Journal 1981 01

SR No.: 520061
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1981
Total Pages: 43
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 31

JANUARY, 1981
which must be stated and verified. The premises of example, application and conclusion are superfluous.
105
As regards the aspects of the nature of a hetu (reason), the Buddhist, like the Vaisesikas and Sankhyas assert that there are three aspects of a hetu, viz. paksa-dharmatva (presence in the subject) svapakṣa-sattva (presence in homologues), and vipakṣa-sattva (absence from hetralogues). The Naiyayikas accept in addition to the above three, two more aspects viz. avādhita-vişayatva (absence of a counter-balancing hetu) and asatprati-pakşatva. The Jainas criticise both the views of the Buddhists and the Naiyayikas. They admit that only the anyathanupopannatva, also called avinābhava or vyapti is the essential characteristic of a hetu.
ANUMANABHASA
Abhaşa or fallacy is a falsehood which has the appearence of truth. There are many kinds of fallacy-one corresponding to every limb or part of a pramana. According to Siddhasena anumānābhāṣa is of three kinds viz. paksābhāṣa, hetvābhāṣa and dṛṣṭāntābhaṣa. But the later Jaina logicians Akalanka asserts only two kinds of anumānābhāṣa (1) pakṣābhāṣa and (2) hetvābhaşa: According to him dṛṣṭāntābhaşa is not very essential, because svärthanumāna consists of two premises viz. pakşa and hetu.
(1) Siddhasena first divided pakṣābhāṣa into two divisions: (a) siddha and (b) badhita. Badhita is again divided into four divisions. In addition of these two variety, Akalanka adds the third variety, which he called aniṣṭa.
(2) A hetvābhāṣa is a semblance of reason. It is a fallacious reason or defective reason. The expression hetvābhāṣa literally means 'a semblance of reason' or 'what appears to be a reason is really not such'.
The Nyaya philosopher Vacaspati and Jayanta classifies hetvābhāṣa under five heads. According to them there are five conditions of good hetu, viz., pakşa-dharmatva, svapakṣa-sattva, vipakşa-sattva, abadhitavisayatva and asat-pratipakṣatva. If one or any of these five conditions of a good hetu are vitiated, there is a hetvābhāsa. Kanada in his Vaiseşikasuira holds that hetvabhäşa is of three kinds, viz., asiddha, viruddha and anaikantika. According to. Buddhist logician Dignaga reason-fallacy is three fold, in abesence of any of the three fold characteristic of hetu.
The early Jaina writer Siddhasena assert that there are three kinds of hetvābhāṣa: asiddha (unproved), viruddha (opposed) and the anaikāntika (doubtful).