Jain Journal 1981 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

JANUARY, 1981
which must be stated and verified. The premises of example, application and conclusion are superfluous.
105
As regards the aspects of the nature of a hetu (reason), the Buddhist, like the Vaisesikas and Sankhyas assert that there are three aspects of a hetu, viz. paksa-dharmatva (presence in the subject) svapakṣa-sattva (presence in homologues), and vipakṣa-sattva (absence from hetralogues). The Naiyayikas accept in addition to the above three, two more aspects viz. avādhita-vişayatva (absence of a counter-balancing hetu) and asatprati-pakşatva. The Jainas criticise both the views of the Buddhists and the Naiyayikas. They admit that only the anyathanupopannatva, also called avinābhava or vyapti is the essential characteristic of a hetu.
ANUMANABHASA
Abhaşa or fallacy is a falsehood which has the appearence of truth. There are many kinds of fallacy-one corresponding to every limb or part of a pramana. According to Siddhasena anumānābhāṣa is of three kinds viz. paksābhāṣa, hetvābhāṣa and dṛṣṭāntābhaṣa. But the later Jaina logicians Akalanka asserts only two kinds of anumānābhāṣa (1) pakṣābhāṣa and (2) hetvābhaşa: According to him dṛṣṭāntābhaşa is not very essential, because svärthanumāna consists of two premises viz. pakşa and hetu.
(1) Siddhasena first divided pakṣābhāṣa into two divisions: (a) siddha and (b) badhita. Badhita is again divided into four divisions. In addition of these two variety, Akalanka adds the third variety, which he called aniṣṭa.
(2) A hetvābhāṣa is a semblance of reason. It is a fallacious reason or defective reason. The expression hetvābhāṣa literally means 'a semblance of reason' or 'what appears to be a reason is really not such'.
The Nyaya philosopher Vacaspati and Jayanta classifies hetvābhāṣa under five heads. According to them there are five conditions of good hetu, viz., pakşa-dharmatva, svapakṣa-sattva, vipakşa-sattva, abadhitavisayatva and asat-pratipakṣatva. If one or any of these five conditions of a good hetu are vitiated, there is a hetvābhāsa. Kanada in his Vaiseşikasuira holds that hetvabhäşa is of three kinds, viz., asiddha, viruddha and anaikantika. According to. Buddhist logician Dignaga reason-fallacy is three fold, in abesence of any of the three fold characteristic of hetu.
The early Jaina writer Siddhasena assert that there are three kinds of hetvābhāṣa: asiddha (unproved), viruddha (opposed) and the anaikāntika (doubtful).