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Nyaya-Kusumānjali
and (iii) Pramana-Vikalpa-siddha (partly of the first kind and partly of the second ). A mountain is fiery, there exists an emniscient being and sound is perishable are respectively the instances of the three types of Dharmin. (6)
Notes: The characteristic that Sadhya must be Nirbadha is necesary to save futile discussions, for, otherwise some may argue that "fire is cold" because it is a substance- the fact opposed to perception. Again, Sadhya must be Anis'chita, for, in that case there is left no chance for reopening a settled fact; and moreover, it is absurd to give a proof of that which is already ascertained. It is equally essential that Sadhya must be Abhimata, i. e. it must not be opposed to the views of the disputant, e. g., if a Jaina were to say that God is the Creator of the universe, the Sadhya is not Abhimata to him, for, it is opposed to the principles of his religion.
The existence of Dharmin is at times established by Pramana as in the case of the inference, This mountain is fiery because there is smoke on it, " for, here the Dharmin, viz., the mountain is directly seen.
6.
Dharmin is at times taken for granted as exis ting, . e. is hypothetical. In the inference, · The horns of a hare are non-existent because no one has ever seen them," the Dharmin, the horns of a hare is hypothetical as its existence cannot be established by any of the Pramanas, that is to say, the existence of the Dharmin is here established by Vikalpa. In
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