Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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out that although we can infer the cause (Fire) from the effect (smoke), we cannot similarly infer the effect from the cause in all cases. Besides the Svabhava and the Karya Hetus, the Buddhists admit Anupalabdhi Hetus, whose agreement with the Proven is not positively cognised. The Vaiscshika philosophers, however, mention five kinds of Hetus. (i) The Hebu may be the Karya of the Sadhya. (2) It may be the Karana of the Sadhya. (3) It may be the Samyogi of the Sadhya i.e., united with it. (4) It may be the Virodhi of the Sadhya i.e., antagonistic to the Sadhya. (5) It may be the Samavayi of the Sadhya i.e., essentially related to the Proven. The Jainas give the most comprehensive view and roughly speaking, conceive of no less than eight kinds of the Hetus from which the Sadlıya may be validly inferred. These are (1) The Hetu may be the Vyapya of the Sadhya i.c., coextensive with a part of the Proven. (2) It may be the Karya of the Sadhya. (3) It may be the Karana of the Sadhya. (4) It may be the Purvachara of the Sadhya i.e., an invariable antecedent of the Proven. (5) It may be the Uttarachara of the Sadhya i.e., an invariable consequent of the Proven. (6) It may be the Sahachara of the Sadhya i e, an invariable coexistent of the Proven. (8) 'It may be the Svabhava or the essence of the Proven. (8) It may be the Virodhi of the Sadhya i.e., antagonistic to it,