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182
The Sacred Books of the Jainas
(3) The omniscient being is not existent ( major term ) because he is not apprehended by the senses ( middle term ) like a jar ( homogeneous example ). Here the example involves a defect in both the major and middle terms ( Sādhya and Hetu ) for the jar is both existent and apprehended by the senses.
(4) This person is devoid of passions ( major term ) because he is mortal ( middle term ) like a man in the street ( homogeneous example ). Here the example involves doubt as to the validity of the major term, for it is doubtful whether the man in the street is devoid of passions.
(5) This person is mortal ( major term ) because he is full of passions ( middle term ) like the man in the street ( homogeneous example ). Here the example involves doubt as to the validity of the middle term, for it is doubtful whether the man in the street is devoid of passions.
(6) This person is not omniscient ( major term ) because . he is full of passions ( middle term ) like the man in the street ( homogeneous example ). Here the example involves doubt as to the validity of both the major and middle terms, for it is doubtful whether the man in the street is full of passions and not omniscient.1
1. "तत्र साध्यविकलो यथा, भ्रान्तमनुमानं प्रमाणत्वात् प्रत्यक्षवत् , प्रत्यक्षस्य भ्रान्तताविकलत्वात् । साधनविकलो यथा जाग्रत्संवेदनं भ्रान्तं प्रमाणत्वात् स्वप्नसंवेदनवत् , स्वप्नसंवेदनस्य प्रमाणताव्यकल्यात् । उभयविकलो यथा, नास्ति सर्वज्ञः प्रत्यक्षाद्यनुपलब्धत्वात घटवत् , घटस्य सत्वात् प्रत्यक्षादिभिरुपलब्धत्वाच्च । संदिग्धसाध्यधर्मो यथा, वीतरागोऽयं मरणधर्मत्वात् रथ्यापुरुषवत् , रथ्यापुरुषे वीतरागस्य संदिग्धत्वात् । संदिग्धसाधनधर्मो यथा, मरणधर्मोऽयं पुरुषो रागादिमत्वात् , रथ्यापुरुषवत् द्रष्टव्यः, पुरुषे रागादिमत्वस्य संदिग्धत्वात् वीतरागस्यापि तथा संभवात् । संदिग्धोभयधर्मो यथा असर्वज्ञोऽयं रागादिमत्वात् रथ्यापुरुषवत् इति रथ्यापुरुषे प्रदर्शितन्यायेन उभयस्यापि संदिग्धत्वात् ।" Nyayavatāra-vivriti. Translation by Dr. S. C. Vidyābhūşaņa.
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