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THEORY OF KNOWLEDGE
III
the difference between these two is not in respect of ultimate intention but is merely formal. For this very reason, the statement of both the propositions is not necessary. PARTS OF THE SILLOGISMI
Philosophers of different schools hold diferent views with regard to the constitution of the syllogism. For instance, the Sankhyas maintain that a syllogism consists of three parts, viz., thesis, reason, and example. The Jimāmsakas assert four parts with the addition of application. The Vaivāyikas assert five parts with the addition of conclusion. Such being the case, the question naturally arises : What is the proper form of a syllogism ? The Jaina thinkers answer: 'The thesis and reason constitute a syllogism adequate for a knowledgeable person.'l In obligation to the pledge of edification of a pupil or any layman, the syllogism may have five propositions also, viz., thesis, reason, example, application, and conclusion. As has been remarked by Bhadrabăhu: "The syllogism is said to consist of five parts or of ten parts in the alternative. We denounce neither but accept both as legitimate.'? THESIS
Now, we set forth the definition of thesis that comes first in order: Thesis is the statement of the theme to be proved.'3 It is called pratijā or paksu. This hill is possessed of fire' is a typical illustration. REASON
The definition of reason is as follows: Statement of a probans ending in an inflexion (vibhakti) unfolding the character of probans is called reason.?! A particular type of statement unfolding the character of probans is known as reason. The inflexion is either the fifth or the third case-ending in Sanskrit and such words as 'because' or 'since'prefixed to it in English. As for instance, (this hill is possessed of fire) 'because it has smoke or smoke is impossible in its absence.' The existence of
1 Etütrin preksa pravogah. Pramīna-mimārsā, II, I, 9. 2 Kaithar pajichuyaiuri da suhu di sai'i'ahii na palikuthan tz
Da'araikālıkā-niryukti, 30. 3 Sädhyanirdesah pruijit Pramana-mimarisi, II, I, II. 4 Sūdhunathbhreyaijakainihakivaitai sidhanai'acanari hetuthibid, II,
I, I2
