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The Sacred Books of the Jainas (1) "The jar is corporeal ( Paudgalika )—This is a conclusion which is yet to be proved to the opponent.
(2) ‘Everything is nothing'. This is a Saugata ( Buddhist ) doctrine which according to the Jainas, is incapable of being proved.
(3) "The general ( Sāmānya ) and particular (Višeşa ) things are without parts, are distinct from each other and are like themselves alone'. This is opposed to perception.
(4) 'There is no omniscient being'. This is, according to the Jainas, opposed to inference.
(5) "The sister is to be taken as wife'. This is inconsistent with the public understanding.
(6) "All things are non-existent. This is incongruous with one's own statement.
हेत्वाभासा असिद्ध विरुद्धानकान्तिकाकिञ्चित्कराः ॥२१॥ 21. Hetvābhāsā asiddhaviruddhānaikāntikākiichitkarāḥ.
21. Hetvābhāsas are Asiddha, Viruddha, Anaikāntika and Akiichitkara.
Commentary Now the fallacies of Hetu are being described. Hetu has been defined in Aphorism 15 in Samuddeśa III. The opposites of this are fallacies of Hetu'. These are of four kinds : Asiddha, Viruddha, Anaikāntika and Akiñchitkara.
Siddhasena has laid down “The reason (i. e. the middle term called Hetu has been defined as that which cannot exist except in connection with the major term ( Sādhya ); the fallacy of the rea
1. “साध्याविनाभावित्वेन निश्चितो हेतुरित्युक्तं प्राक् । तद्विपरीतास्तु gratitet: 1" Prameya-kamala-mārtanda.
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