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The Sacred Books of the Jainas . 33. Where the matter is involved in doubt ( we have the fallacy of sankita vipakșa vritti e. g. an omniscient being does not exist for he can speak.
pareata ancatfattata 11 3811 34. Sarvajñatvena vaktritvāvirodhāt.
34. Because there is no opposition of being able to speak with omniscience.
Commentary
· When Hetu is found in Pakşa, Sapaksa and Vipakșa we have the fallacy of Anaikāntika Hetvābhāsa. "The effect of the presence of the Hetu in Vipaksa is to rob the conclusion of that logical validity which Anumāna ( inference ) directly aims at”.
“Anaikāntika Hetvābhāsa is of two kinds (1) the Niśchita Vipakşa vritti where it is certain that the Hetu resides in the Vipaksa and (2) the Bankita Vipakşa vritti where the matter is involved in doubt."1
The following are illustrations : (1) “Sound is perishable because it is knowledge”.
This is an instance of the Niśchita Vipaksa Vritti type, because it is certain that the quality of knowability resides not only in perishable things, but also in those that are imperishable e. g. space, souls and the like.
(2) Watches are fragile because they are manufactured with machinery.
This is an instance of the Sankita Vipaksa Vritti. The fallacy in this case lies in the fact that it is not certain whether the quality of being manufactured with machinery does or does not reside in things which are not fragile i. e. the Vipaksa.?
ke.
1. The Science of Thought by C. R. Jain Page 55. 2. The Science of Thought by C. R. Jain Pages 55–56.
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