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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'Antarvyāpti' Interpreted in Jainism
317
(Comment] Though three kinds may be based on the form and number, these three kinds may be applicable to opponents' intelligence in the reverse order. "Suddhi" (corroboration; correctness) in the five corroborative members such as "pratijñā-suddhi' etc., is referred to by the NBh and the Nijjutti of Bhadrabāhu (5th cent. A. D.). Five members being added by five corroborative members, they may have eventually accepted tenmembered syllogism. It is doubtful whether ten members withstood the practical use.
III
Later Works : PNT (SYR, RaA), PrM
After the Vivrti's opinion, I would like to introduce antarvyäpti's theory taught in the later Jaina works. The Nya and the PNT are substantially almost the same. In the NYA primary cause of “sādhyasiddhi" (inference) is antarvyāpti, while in the PNT it is the probans (hetu) and the sub-cause is regarded as antarvyāpti. In the PNT the term "bahirvyāpti" appears for the first time. [It is worth to note the next points. In the later Nyāya school the karana of inferential knowledge has undergone change in the following order: hetu → vyāpti → vyāpti-jñāna → parāmarśa.]
When, on the basis of antarvyāpti, the probans (hetu) can or cannot establish the probandum (sādhya), it is useless to mention the bahrvyāpti. (antarvyāptyā hetuh sādhya-pratyāyane saktāśaktāu ca bahirvyāpter udbhāvanam vyartham iti //111.371/)
<syR Rendering>
If the probans establishes the probandum, based on antarvyāpti exclusively, bahirvyāpti is useless. (It mentions three examples.)
(I)
<pratijñā>
"Here is fire.” (asty atrāgnih)
<vyāpti>
"Where there is fire, there only exists (is intelligible). (saty-evāgnau dhūmopapattih)
(II) <pratijñā>
"That my son is speaking outdoors" (mat-putro 'yam bahir-avasthito vakti) "Otherwise such voice is unintelligible." (anyathaivam bhūta-svarāupapattih]
<vyāpti >