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'Antarvyapti' Interpreted in Jainism
(1)
(2)
II
NyA, Vivṛti
Here a summary of Vivṛti will be introduced.
<The purport of the NyA> based on Vivṛti :
When the opponent remembers the Vyapti, since the probandum (sādhya) is established by antarvyāpti (vyāpti in the pakṣa), external example (bahiḥ) is useless to mention.
I.
Even when the vyāpti is not known to the opponent, since antaryāpti is absent (or not known) external example (bahiḥ) is useless to mention. Thus the expert on logic says. (20)
<Vivṛti>
[Running rendering] When the opponent forgets the vyapti, example is mentioned for him. Otherwise (if he does not forget the vyapti) it is not the case (example is not mentioned). "Otherwise" means (1) the opponent remembers the vyāpti (is versant with the vyāpti) or (2) he is ignorant of the vyapti. In the case (1), the example is not mentioned. For when the opponent remembers the hetu (probans) which is avinābhāvin of the probandum (inseparable from probandum), he knows the probans (hetu) in the pakṣa also. He necessarily comes to know the probandum in the paksa.
315
Thus the vyapti in antaḥ (pakṣa) establishes invariably probandum, and the vyāpti outside the pakṣa (bahirvyāpti) is useless to mention. In the case (2), antarvyāpti is either absent or unknown and it is useless to mention the "bahiḥ" (external example). For an observation of the coëxistence in a certain place cannot entail the establishment of the vyapti (coëxistence) in all places, vyabhicāra being observable. Thus when the opponent (student; prativādin) is ignorant of the vyapti, the vyāpti is first to be grasped by means of tarka (as pramāṇa), and then comes the sadhya-siddhi.
[Comment] According to the Vivṛti, the opponents are divided into two groups, and example is considered useful or useless in conformity to these divisions :
One who forgets the vyāpti (vismṛta-sambandha)
External example is useful to mention.
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