Antarvyapti Interpreted in Jainism

Author(s): Atsushi Uno
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2

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Atsushi Uno
Jambū-jyoti
was hardly touched by Jaina and Buddhist texts, with an exception of Hemacandra and Devasūri. Frankly speaking, antarvyāpti is the vyāpti which is accepted directly in the paksa, not through the medium of any drstānta.
IV
The Naiyāyikas accept three lingas, upon which they put forth conventionally three kinds of inference. Among these is “kevalānvayi anumāna". It is explained in the Tarkasamgraha (* 48) as follows:
The linga which has vyāpti only positively (anvayenaiva) is called “kevalãnvayi linga”. For example, "A pot is nameable (abhidheya)”. “Because of knowableness (prameyatva)” “Like cloth (pațavat)", In this case, between the probandum (= abhidheyatva) and the probans (prameyatva) there is no negative vyāpti, because all things are nameable as well as knowable.
In the Naiyāyika's tradition, drstānta cannot be paksa, and when the paksa happens to be all things indicated by <sat> <sarva> <padārtha > etc., any drstānta is not obtainable. In the above syllogism, the Naiyāyika might have purposely limited to “pot" etc. as the subject instead of <sat> or <sarva>, in order to evade the difficulty of unavailability of drstānta. In the above-mentioned example (PNT 111.39) “sat is made up of many natures" will be considered to be a modified syllogism of the Naiyāyika's "kevalānvayi anumāna". Ratnākarśānti, a later Buddhist logician, holds antarvyāpti's doctrine for interpreting ksana-bhanga. That is, in the argument “Everything is momentary (Vastu kşaņikam)" he could not but seek for vyāpti in the paksa i.e., antarvyāpti. As has been explained, the establishment of probandum is eventually secured by confirmation of the vyāpti in the paksa. However, this problem being quite different in nature from the question whether antarvyāpti or bahirvyāpti, here will not be taken into consideration.
To sum up,
(1) When vyāpti is sought in the paksa, without accepting drstānta as a member, antarvyāpti functions.
(2) When vyāpti is sought in the drstānta, bahirvyāpti operates. (in order to make the opponent of slow understanding remember the vyāpti.)
(3) Even in two similar syllogisms (e.g. of smoke and fire), a) when it is furnished with drstānta bahirvyāti functions (PNT 111.39, the second