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The Sacred Books of the Jainas
Hemachandra has mentioned that Asiddha Hetvāblıāsa may be Svarūpāsiddha or Sandigdhāsiddha. The first should not be held to arise from not having the quality of a Paksa ( minor term ) because the definition of a Hetu has no connection with the quality of a Pakşa. This fallacy arises from the fact that it wants the essence of Hetu viz. that it cannot arise otherwise. Hemachandra quotes the following verse from Kumārila Bhatta :- .
"To infer the son of a Brahmin, to be a Brahmin is not universally accepted as it depends on the quality of Pakşa”. (For the mother might be unchaste ).?
Hemachandra has mentioned three subdivisions of Asiddha Hetvābhāsa viz Asiddha regarding Vādi, that regarding Prativādi and that regarding both. The illustration of the first of these is the same as given in Aphorism 27 of this Samuddeśa of Parikşāmukham.
Some Jain logicians have laid down that there are other varieties of Asiddha Hetvābhāsa viz. Visesyasiddha, Visesana
____ 1. "नासन्ननिश्चितसत्वो वान्यथानुपपन्न इति सत्वस्यासिद्धौ सन्देहे वाऽसिद्धः।” Pramāna-mimāmsa. II. 1. 17.
2. “अपक्षधर्मत्वादयमसिद्ध इति न मन्तव्यमित्याह नान्यथानुपपन्न इति, अन्यथानुपपत्तिरूपहेतुलक्षणविरहात् अयमसिद्धो नापक्षधर्मत्वात् । नहि पक्षधर्मत्वं हेतोलक्षणं तदभावेऽप्यन्यथानुपपत्तिबलाद्धेतुत्वोपपत्तेरित्युक्तप्रायम् । भट्टोऽप्याह
पित्रोश्च ब्राह्मणत्वेन पुत्रब्राह्मणतानुमा । सर्वलोकप्रसिद्धा न पक्षधर्ममपेक्षते ॥"
Pramāņa-mimāmsā II. 1. 17. 3. “वादिप्रतिवादयुभयभेदाञ्चैतभेदः ॥”
____Pramāna-mimamsa II. 1. 18. 4. “तत्र वादयसिद्धो यथा परिणामी शब्द उत्पत्तिमत्त्वात् अयं सांरव्यस्य स्वयंवादिनोऽसिद्धः। तन्मते उत्पत्तिमत्त्वस्यानभ्युपेतत्वात् नासदुत्पद्यते नापि सद्विनश्यत्युत्पादविनाशयोराविर्भावतिरोभावरूपत्वादिति तत्सिद्धान्ताच्च ।” Pramānamimāmsā. II. 1. 18.
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