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Pariksāmukham
177
Commentary Akiñchitkara Hetvābhāsa is here defined. Really speaking, this is not a separate variety as this is included in the fallacy of Pakşābhāsa as already defined being opposed to Pratyakşa, Anumāna, Āgama, Loka-vachana and Sva-vachana ( Aphorism 15 ).
This fault is included in those varieties of fallacies. If you say, that it is redundant to lay down a separate definition of Akiñchitkara Hetvābhāsa, we reply ( by Aphorism 39 ) that this fallacy is described only for the understanding of students in a treatise dealing with definitions though this is not used at the time of discussion by logicians'.
As this is not really a different variety, it is not mentioned in works such as Nyāyāvatāra, Pramāņa-mimāmsā etc.
Two examples of Akiñchitkara Hetvābhāsa are given in Pariksāmukham. The first is : “Sound is capable being heard by the ear, because it is a sound”. Here the capability of being heard is established by itself. So it is useless to establish this by employing a Hetu. So this is an example of Akinchitkara Hetvābhāsa where Sadhya ( Major term ) is Siddha (already established). The second example is "Fire is cold as this is a thing". Here coldness of fire is opposed to Pratyakşa. So employment of such a reasoning cannot produce any result in such cases. This is an example of Akiñchitkara Hetvābhāsa where Sādhya is opposed by Pratyakşa’
__ 1. “ननु प्रसिद्धः प्रत्यक्षानुमानागमलोकस्ववचनैश्च वाधितः पक्षाभासः प्रतिपादितः। तदोषेनैव चास्य दुष्टत्वात् । पृथगकिंचित्कराभिधानमनर्थकमित्याशङ्कय 'लक्षण एवं' इत्यादिना प्रतिविधत्ते । लक्षणे लक्ष्यव्युत्पादनशास्त्रे एवासावकिंचित्करत्वलक्षणो दोषो विनेयव्युत्पत्त्यर्थ व्युत्पाद्यते । न तु व्युत्पन्नानां प्रयोगकाले। कुत एतFESTE 1949 9712 92 tara gerata 1" Prameyakamala-mārtanda
2. “सिद्धे निर्णीते प्रमाणान्तरात् साध्ये प्रत्यक्षादिबाधिते च हेतुर्न किंचित् करोतीत्यकिंचित् करोऽनर्थको यथा श्रावणः शब्दः शब्दत्वात् । नह यसौ स्वसाध्य साधयति तस्याध्यक्षादेव प्रसिद्धेः। नापि साध्यान्तरं तत्रावृत्तेरित्यत आह 'किंचिद
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