Jain Journal 1998 07

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

Page 24

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JAIN JOURNAL : Vol-XXXIII, No. 1 July 1998
accepted by other Indian systems. The Jaina logicians propose so many examples of these hetus as means of inference. There would be rain, since a particular type of clouds are seen' is an example of kārana hetu.. 'Sakata constellation would rise because otherwise the rise of kṛttika would not have been there is an example of pūrvacara hetu. Here, after the rise of krttika the rise of the sakata takes place immediately after it without exception, and therefore, the krttika indicates the rise of the sakata as its predecessor reason. 'Bharani rose before, because krttikais risingis an example of uttaracara hetu. Here the rise of krttika, which succeeds the rise of Bharani indicates it. These two pūrvacara and uttaracara are different from the cause and effect as they are mediated by the obstacle of time. The fruit of mango should be possessed of a colour because the fact of being possessed of taste cannot be justified otherwise. Here taste which is always simultaneous with the colour being not justified in its absence, indicates it. All these hetus are valid because of their invariable concomitance with thier probandum.
Ācārya Māņikyanandin clarifies that there are two types of avinābhāva-saha-avinābhāvaand krama-avinābhāva. Karana, kārya, pūrvacara and uttaracara hetus are found valid because of their kramavinābhāvaand sahacara hetu is found valid because of its sahaavinābhāva. In this way the concept of vyāpatihas also been developed by the Jaina logicians. It shows their logical acumen.
Right from Akalanka down to Vasovijaya almost all the Jaina logicians have accepted the validity of aforesaid four new hetus.
Philosophers of other systems do not consider a cause as hetu, because cause is possible even without its effect, therefore it is not an indicator of the effect. The Jaina logicians reply this question that where it is possible to ascertain that all other causes are also cooperating and there is no hindrance in its capability, then alone the cause can be the indicator of effect. We can give examples to support their thinking as-milk is sweet, because sugar has been added to it, balloon will fly up because hydrogen gas has been filled up. If cause is capable to make an effect and it is devoid of hindrance then it may be a valid hetu, but in the respect of definition of hetu as propounded by the Jaina logicians that hetu never remains in the absence of effect, but kārana (cause) hetu remains even in the absence of effect, so here it contradicts the definition of hetu propounded by the Jaina logicians. In pūrvacara hetu also the same situation has happened. When a sequence of some incidences is definitive then pūrvacara & uttar hetus are useful for a common man. Sahacara hetu is also common