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Jaina Logic
321
of being pervaded by the pervader (vyāpaka), which characterises the vyāpya (that which is pervaded) is called vyapti. Vyapti is a relation obtaining between two things or terms, of which one is pervaded (vyāpya) and the other pervades (vyāpaka). A thing is said to pervade another when it always accompanies the other. A thing is said to be pervaded by another, when it is always accompanied by the other. In this sense, smoke is pervaded by fire, since it is always accompanied by fire. But fire is not always accompanied by smoke, e.g., the red-hot iron ball. So fire is not pervaded by smoke. As the pervader is proved or established by the pervaded, the pervader is called sadhya (the thing to be proved, probandum, major term) and the pervaded is called sadhana (the thing that proves, probans, middle term) or hetu (logical reason). To know and ascertain vyapti the joint method of agreement in presence (anvaya) and in absence (vyatireka) is very useful. The method of agreement in presence means the invariable presence of probandum in the presence of probans. The probandum is necessarily and invariably present where the probans is present. And the method of agreement in absence means the invariable absence of probans in the absence of probandum. The invariable presence of fire in the presence of smoke is a case of the method of agreement in presence. And the invariable absence of smoke in the absence of fire is a case of the method of agreement in absence. Thus, as smoke is having both anvaya (relation of agreement in presence) and vyatireka (relation of agreement in absence) with fire, we know and ascertain, on their basis, the invariable concomitance (vyāpti) of smoke with fire.
Smoke is pervaded by fire. But fire is not pervaded by smoke. In other words, wherever there is smoke there is fire; there is no exception to it. But it is not that wherever there is fire, there is smoke. That is, where there is fire, there may or may not be smoke. Therefore, we can infer fire from smoke, but can never infer smoke from fire. A vyāpti between two things or terms of unequal extension, such as smoke and fire, is called asama-vyapti or viṣama-vyapti. It is a relation of non-equipollent concomitance between two things or terms, from one of which we may infer the other, but not vice versa. We may infer fire from smoke, but not smoke from fire. As distinguished from this, a vyāpti between two things or terms of equal extension is called sama-vyapti or equipollent concomitance. Here the vyapti holds between two things or terms which are co-extensive, so that we may infer either of them from the other, e.g., flavour and
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