Nyaya Science of Thought

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

Page 64

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NYAYA.
Illustrations.
(i) Word is apaurusheya (unproduced by man), because it is devoid of sensible qualities; whatever is devoid of sensible qualities is a paurusheya, like
(a) sensual pleasure,
(b) an atom, or
(c) a jar.
[Here (a) is an instance of the wrong illustration of the sadhya (because sensual pleasure is the opposite of apaurusheya), (b) of the sadhana (an atom is not devoid of sensible qualities), and (c) of both, the sadhya and sadhana (for a jar is neither upaurusheya nor devoid of sensible qualities). These are instances of the anvaya dṛstântâbhâsa.]
(ii) Word is apaurusheya, because it is amurtika (devoid of sensible qualities); whatever is not apaurusheya is not amurtika, as
(a) an atom,
(b) sense-gratification, or
(c) Space.
[This is a threefold illustration of the vyatireka dṛṣtântâbhása. The atom, being apaurusheya, does not furnish an instance of the not-apaurusheya quality; sense-gratification is not not-amurtika, and space is neither not-apaurusheya nor not-amurtika.]
Anvaya drstântâbhâsa also occurs where the order of the sâdhya and sådhana is reversed in the exemplification of hetu.
Illustration.
There is fire in this hill,
Because there is smoke on it;
Wherever there is fire there is smoke (anvaya dṛṣtântâ
bhâsa.)
[The true form of the anvaya exemplification here should be: wherever there is smoke there is fire.']