Nyayavatara

Author(s): Satish Chandra Vidyabhushan
Publisher: ZZZ Unknown

Page 28

20
NYAYAVATARA.
अन्यथानुपपन्नत्वं हेतोर्लक्षणमीरितम् । तदप्रतीतिसन्देहविपर्यासैस्तदाभता ॥ २२ ॥
22. The reason (i.e., the middle term called hetu) has been defined as that which cannot exist except in connection with the major term (sådhya) ; the fallacy of the reason (hetvâbhâsa) arises from non-conception, doubt or misconception about it (the middle term).
(1) This hill is full of fire (major term); (2) because it is full of smoke (middle torm).
In this example " saioke" is the middle term or reason (hetu) which cannot exist, except in an inseparable connection (union) with “firo," which is the major term (sadhya).
असिद्धस्त्वप्रतीतो यो योऽन्यथैवोपपद्यते । विरुद्धो योऽन्यथाप्यत्र युक्तोऽनैकान्तिकः स तु ॥ २३ ॥
23. That which has not yet been established is called “the unproved ” (asiddha); that which is possible only in the opposite way is called “the inconsistent” (viruddha); that which can be explained in one way as well as in the opposite way is called “the uncertain” (anaikantika).
Semblance of the reason or fallacy of the middle torm (hetvábhiisa) is of threo kinds, as follows:
(1) The unproved (asiddha) such as: “the sky-lotus is fragrant, becauso it has the generic property of lotuses." Here the reason, viz., the sky-lotus (which is unreal] has the generic property of lotuses, is unproyed.
(2) The inconsistent (viruddha) such as: * this is fiery, because it is a body of water." Here the reason alleged is opposed to what is to be established.