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JAIN JOURNAL
(A) 1. This object possesses these qualities (curved length and
dark colour). 2. This object is not so (for being lifeless). 3. This object is so (curved length, dark coloured, immobile
and lifeless).
But in group (B) we do not find such a uniformity in subjects, as :
(B) 1. This (reality) is so (phenomenal).
2. The (phenomenal) world is not free from self-contradiction. 3. The Brahman is what is free from self-contradiction.
From the viewpoint of major premise also we observe a heirarchy in group (A): as in (A)l a partial knowledge with respect to the snake is expressed in the form :
'The snake possesses curved length and dark colour, In (A)2 theform of partial knowledge of the same object is expressed, as :
“The snake is mobile and ferocious.'
Thus in (A)1 on the strength of the major premise, the major term 'snake' as noticed above, is affirmed as predicate in the conclusion, for the predicate of the major is accepted in the minor premise. In (A)2 on the basis of its major premise the major term is negatived as predicate in the conclusion, for the predicate of the major is negatived in the minor premise. In this way, when one alternative delineated by (A)1 was reconciled in the second stage of argument, i.e., (A)2, it was but necessary to find out some such alternative in the third stage that could synthesize, in its construction both of the antecedent alternatives expressed separately in affirmative and negative forms. Nevertheless the reality of rope was established on the third stage, i.e., (A)3, which negatives on the one hand the snake-knowledge and affirms the substantial reality of snake in the form of rope on the other. And in the group (B), unlike group (A), we got no such heirarchy in major premises ; as is clear from the below :
(B) 1. The world is multiphased and phenomenal.
2. The real is free from self-contradiction. 3. The real is free from self-contradiction.
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