Nirgrantha-2

SR No.: 522702
Original Sutra Author: N/A
Author: M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 1996
Total Pages: 326
Language: English, Hindi, Gujarati
Classification: Magazine, India_Nirgrantha, & India
File Size: 14 MB

Page 68

Vol. XX, 1996
Syadvada-bhāṣā...
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 (apradarśitānvaya); and that in which the connection between them is in inverse order (viparītānvaya). (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-sädhya-dharma; e.g. 'that man has passion etc., because he is a speaker, like Devadatta'. (5) The Sandigdha-sädhanadharmā; 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-sādhya-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-sädhya-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 (apradarita-vyatireka); and that in which the negative relation is in inverse order (viparita-vyatireka). These are illustrated below (1) asiddha-sädhyavyatireka; 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-sddhya-vyatireka; e.g. 'Kapila is not
51