Aapta Mimansa

Author(s): Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith

Page 81

CHAPTER I
Fire and smoke abide homogeneously in the kitchen, and by the homogeneous example inseparable connection (vyāpti) between the major term (sādhya) and the middle term (hetu) is established. Similarly the heterogeneous example reassures the connection by contrariety, viz., by showing that absence of the major term (sādhya) is attended by the absence of the middle term (hetu).1
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In this verse, it is mentioned that in a dharmi (thing possessing qualities, e.g., a jiva), existence has inseparable connection with non-existence. "For instance the negative statement (that we are not dust, for example) is tacit when making a positive statement (that we are immortal souls, for example).”2
This inseparable connection is similar to sadharmya (homogeneouness) and vaidharmya (heterogeneousness) in the middle term (e.g., smoke in the example of syllogism already given). Akalanka has given this in the shape of a syllogism.3
नास्तित्वं प्रतिषेध्येनाविनाभाव्येकधर्मिणि । fastquciturf genstafaqueun ||18|||
nāstitvaṁ pratiṣedhyenāvinābhāvyekadharmiņi,
viśeṣaṇatvād-vaidharmyaṁ yathā'bheda-vivakṣayā.
18. As we express heterogeneousness with the desire of establishing non-difference, so according to qualification, (there is) non-existence in a single substance
1. “ साध्यसाधनयोर्व्याप्तिर्यत्र निश्चीयतेतराम् ।
साधर्म्येण स दृष्टान्तः सम्बन्धस्मरणान्मतः ॥ साध्ये निवर्तमाने तु साधनस्याप्यसंभवः ।
e folla a za: " Nyāyāvatāra, verse 18 and 19. “यो यो धूमवानसावसावग्निमान् यथा महानसः इति साधम्र्योदाहरणम् । यो योऽग्निमान्न भवति स स धूमवान्न भवति, यथा महाह्रदः, इति वैधम्र्योदाहरणम् ॥”
Nyaya-dipikā, Prakāśa III.
2. Jainism (H. Warren), p. 21.
3. “ तस्माद् यद् विशेषणं तत् प्रतिषेध्यविनाभावि क्वचिद् धर्मिणि, यथा साधर्म्यं भेदविवक्षया, कृतकत्वादौ विशेषणं चास्तित्वं ततः प्रतिषेध्यधर्मप्रतिबन्धि ।”