Jain Journal 1998 04

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

Page 14

104
JAIN JOURNAL : Vol-XXXII, No. 4 April 1998 such an instance. In such a case the whole reasoning will be misunderstood.
If that of which the major term or predicate is affirmed, is opposed by evidence, public opinion, one's own statement, etc., we have that which is known as the fallacy of the minor term (paksābhāsa) of which there are many varieties.
5. Fallacies of the minor term The semblance or fallacy of the minor term (pakşābhāsa) arises when one attributes to it as a proved fact that which is yet to be proved, or which is incapable of being proved, or when it is opposed to perception and inference, or inconsistent with public opinion or incongruous with one's own statement, thus :1) "The jar is corporeal (paudgalika)" - this is a conclusion which
is yet to be proved to the opponent.
2) "Every thing is momentary” – this is a Saugata conclusion
which, according to the Jainas, is incapable of being proved. 3) "The general particular (sāmānya višesa) things are without
parts, are distinct from each other and are like themselves
alone" - this is opposed to perception. 4) "There is no omniscient being" - this is, according to the Jainas,
opposed to inference.
5) "The sister is to be taken as wife" - this is inconsistent with
public opinion.
6) "All things are non-existent”- this is incongruous with one's
own statement.
6. Inseparable connection Inseparable connection or invariable concomitance (vyāpti) is the constant accompaniment of the middle term by the major term. In the inference : "this hill is full of fire, because it is full of smoke", the connection between fire and smoke, this is, the constant presence of fire with smoke, is called vyāpti or Inseparable Connection. It is of two kinds : (1) Intrinsic, and (2) Extrinsic.
7. Antar vyāpti Intrinsic inseparable connection (antar-vyāpti) occurs when the