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'Antarvyäpti' Interpreted in Jainism
[Comment] Though three kinds may be based on the form and number, these three kinds may be applicable to opponents' intelligence in the reverse order. "Śuddhi" (corroboration; correctness) in the five corroborative members such as "pratijñā-śuddhi' etc., is referred to by the NBh and the Nijjutti of Bhadrabahu (5th cent. A. D.). Five members being added by five corroborative members, they may have eventually accepted tenmembered syllogism. It is doubtful whether ten members withstood the practical use.
Later Works PNT (SyR, RaA), PrM
After the Vivṛti's opinion, I would like to introduce antarvyāpti's theory taught in the later Jaina works. The NyA and the PNT are substantially almost the same. In the NYA primary cause of "sadhyasiddhi" (inference) is antarvyapti, while in the PNT it is the probans (hetu) and the sub-cause is regarded as antarvyapti. In the PNT the term "bahirvyapti” appears for the first time. [It is worth to note the next points. In the later Nyāya school the karana of inferential knowledge has undergone change in the following order hetu→ vyāpti → vyāpti-jñāna → parāmarśa.]
When, on the basis of antarvyapti, the probans (hetu) can or cannot establish the probandum (sādhya), it is useless to mention the bahrvyāpti. (antarvyāptyā hetuḥ sadhya-pratyāyane śaktāśaktāu ca bahirvyāpter udbhavanaṁ vyartham iti //111.37//)
(I) <pratijñā>
<vyāpti>
III
<syR Rendering>
If the probans establishes the probandum, based on antarvyāpti exclusively, bahirvyāpti is useless. [It mentions three examples.]
"Here is fire." (asty atrāgniḥ)
"Where there is fire, there only exists (is intelligible). (saty-evāgnau dhūmopapattiḥ)
(II) <pratijñā>
<vyāpti>
317
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"Otherwise such voice is unintelligible." (anyathaivam bhūta-svaraupapattiḥ]
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