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As regards the types of Hetu, the Vaiseșika seira (.9.2.1) refers to fives kinds such as kārya, kürana, sainyogi, samavui and virodhi. The Buddhists accept only three hetus, viz. svabhīva, kūrya, and anuplabdhi. The Jainas, on the basis of definition of avinžibhava, recognise svabhūva, vyi paka, kūrya, karana, purvacara, urtaracara and Sahacara. Upalabdhirupa and anupalabdhirūpa are also said to be the types of betu.
Regarding the organs of pärarthūnumūna, there is no unanimity among the philosophers. The Naiyāayikas have laid down five organs, viz. pratoña (proposition ), hetu (reason) udīharana ( Example ), upannya ( application) and nigamana (conculusion ),170 The propositions, according to them, would be as follows:
(1) There is a fire on the inountain (pratrjñi ). (ii) Since there is smoke (hetu ), (iii) Wherever there is smoke, there is fire ( wdūhayana ). (iv) There is smoke on the mountain (upanaya ), and (v) Therefore there is a fire on the mountain (nigamana )
The Sankhyas 180 and the Mimāniskas181 do not accept the last organs, viz. Upanaya and Nigamana.
In the field of Buddhist Logic, Acārya Dingnäga appears to have accepted three organs such as, Pakşa, Hetu, and Drstanta, 182 while Dharmakirti includes Paksa in Nugrahasthana, and divides Hetu into three types.183 According to him, the three Hetus are, (i) Paksadharmațva ( its presence of the reaason in the subjects totally ), (ii) Sapakşdsatva (its presence in similar instances, althugh not in their totality ) (ii) Vipakşvayāvsttatva (its absence in dissimilar instances in their totality). These reasons are also called the Ayogavyavaccheda, (impossibility of absence ), (ii) Anyayogavyavaccheda, ( impossibility of otherness in similars, but not in the totality of the similars ), (in) Atyanti yogavyavaccheda (impossibility of others completely ), i. e. absence of totality of the dissimilar instances): For instance,
