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Parikṣāmukham
Tarka or Uha concludes the presence or absence of one thing in connection with another in all places and times. We find fire when we see smoke. After constant knowledge of this kind we conclude that in all places and at all times smoke is inseparable from fire. This Tarka Pramāņa is different from Pratyakṣa in which the relationship of fire and smoke is perceived only in a place which is near but no knowledge of universal concomitance arises from Pratyakṣa1.
In Pramāṇanayatattvālokālaṁkāra, it has been mentioned "Tarka which is also called Uha is knowledge produced from finding and not finding, dependant on the relationship of the major term and the middle term in the past, present and future viz. that this happens on that. As for example, wherever there is some smoke, this must be on account of the existence of fire and when it (i.e. fire) does not exist, this (smoke) does not exist".
Hemachandra's definition of Tarka or Uha is identical with that in Parikṣa-mukham3.
In the relation of two things like smoke and fire, one object (e. g. smoke) is called Vyapya, and the other (e. g. fire) is known as Vyapaka. Hemachandra therefore defines Vyapti thus: "Vyapti is existence of Vyapaka whenever there is Vyapya or the existence of Vyapya whenever there is Vyapaka"4.
1. 'अत्र हि धूमे सति भूयोऽग्न्युपलंभे, सर्वत्र सर्वदा धूमोऽग्निं न व्यभिचरति, एवं सर्वोपसंहारेणाविनाभाविज्ञानं पश्चादुत्पन्नं तर्काख्यं प्रत्यक्षादेः पृथगेव । प्रत्यक्षस्य सन्निहितदेश एव धूमाग्निसंबंध प्रकाशनान्न व्याप्तिप्रकाशकत्वम् ।” Nyāya-dipika. 2. “उपलं भानुपलंभसंभवं त्रिकालीकलितसाध्यसाधनसंबध्याद्यालंवनमिद
मस्मिन्सत्येव भवतीत्याद्याकारं संवेदनमूहापरनामा तर्कः ॥
"यथा यावान् कश्चिद् धूमः स सर्वो वह्नौ सत्येव भवतीति तस्मिन्नसत्यौ न Harafa" Pramāṇanayatattvälokālankāra. III. 7. 8.
3. “ उपलं भानुपलंभनिमित्तं व्याप्तिज्ञानमूहः ।”
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Pramāṇa-mimāmsā. I. 2. 5.
4. “ व्याप्तिव्यापकस्य व्याप्ये सति भाव एव व्याप्यस्य वा तत्रैव भावः ।"
Pramāṇa-mimamsā. 1. 2. 6.
P-12
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