Nyaya Science of Thought

Author(s): Champat Rai Jain
Publisher: ZZZ Unknown

Page 61

THE SCIENCE OF THOUGHT.
55
(1) Asiddha hetvábhasa which is either
(i) sarupâsiddha, whose faleshood is a matter of certainty, as in the instance,"sound is perishable because it can be seen with the eye'; or
(ii) Sandigdhäsiddha which implies an uncertainty about the existence of the sâdhana itself. It will be seen that where the very existence of the sådhana be involved in doubt, validity of inference cannot be guaranteed, as for instance where it is uncertain whether what is seen be smoke or only vapour, no valid inference can be drawn about the existence of fire in the pakşa.
(2) Viruddha hetvábhasa which is inseparably connected not with the sâdhya, but with its antithesis. An instance of this is : ‘sound is eternal, because it is an effect.' Here obviously the quality of being an effect is connected with perishability, since effects are always compound and, sooner or later, resolve into their elements.
(3) Anaikântika hetvábhâsa occurs when the hetu is to be found in all the three, the pakşa, sapakşa and vipakşa.
The effect of the presence of the hetu in the vipaksa is to rob the conclusion of that logical validity which anumâna directly aims at.
The anaikåntika hetvâbhâsa is of two kinds, (1) the nishchita vipakşa vritti where it is certain that the hetu resides in the vipakşa, and (2) the