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112
The Sacred Books of the Jainas
Vijigisukathā ( logical discussion ) with a clever and presumably learned opponent. And after all Udāharaṇa only tends to establish the validity of Vyāpti and may be useful in showing the necessary relationship between the Sadhana and its Sādhya ; it is of no real help in Anumāna which presupposes the knowledge of this relationship.
The modern syllogism of three steps, or propositions, as they are called, is also open to objection for similar reasons. It is the culmination of a highly elaborate system of ratiocination, it is true, but it is no less true that the system of which it is the outcome is not a natural but a highly artificial one. The practical value of modern logic, as a science, is to be judged from the fact that its inferential processes, though suitable to a certain extent, for the purposes of the school room, are never actually resorted to by men ---not even by lawyers, philosophers and logicians—in their daily life, nor can they be carried out without first bending the current of thought from its natural channel, and forcing it into the artificial and rigid frame-work of an Aristotelian syllogism.
The syllogism that answers the practical requirements of life and is natural to rational mind, then, consists of two and only two steps-Pratijñā and Hetu'.”
दृष्टान्तो वेधा, अन्वयव्यतिरेकभेदात् ॥४७॥ 47. Dristānto dvedhā anvayavyatirekabhedāt.
47. The Driştānta is of two kinds, being with Anvaya and Vyatireka.
Commentary
It has been mentioned that Driştānta, Upanaya and Nigamana are not parts of Anumāna. But in the previous aphorism it was stated that these may be discussed in the Šāstras
1. The Science of Thought by C. R. Jain Pp. 42, 43, Foot note,
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