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The Sacred Books of the Jainas
For example, the author of the Nyāyāvatāra-vivriti refutes the view that there are three other varieties of Sadharmya Drişṭāntābhāsa viz. Ananvaya, Apradarsitānvaya and Viparitānvaya and three other varieties of Vaidharmya Driṣṭāntābhāsa viz. Avyatireki, Apradarsita-vyatireka and Viparita-vyatireka.
186
"Some unnecessarily lay down three other kinds of fallacy of the homogeneous example (Sadharmya Driṣṭāntābhāsa) viz. (1) Un-connected (Ananvaya) such as, this person is full of passions (major term), because he is a speaker (middle term) like a certain man in Magadha (example). Here though a certain man in Magadha is both a speaker and full of passions, yet there is no inseparable connection between "being a speaker" and "being full of passions".
(2) Of connection unshown (Apradarśitānvaya) such as, Sound is non-eternal (major term) because it is adventitious (middle term), as a jar (example). Here though there is an inseparable connection between 'adventitious' and 'non-eternal', yet it has not been shown in the proper form, as :-'Whatever is adventitious is non eternal as a jar'. [ Dignaga the Buddhist urged the necessity of converting the example into a universal proposition with a view to show the connection between the middle term and major term in the proper form ].
(3) Of contrary connection (Viparitānvaya) such as :Sound is non-eternal (major term) because it is adventitious,
“साध्यविकलः साधनविकलः उभयविकलः सन्दिग्धसाध्यान्वयः सन्दिग्धसावनान्वयः, सन्दिग्धोभयान्वयः विपरीतान्वयः अप्रदर्शितान्वयः चेत्यष्टौ साधर्म्य - दृष्टान्ताभासाः । "
The eight varieties of Vaidharmya Driṣṭāntābhāsa are mentioned by Hemachandra as follows:
“साध्याव्यावृत्तसाधनाव्यावृत्तोभयव्यावृत्ताः सन्दिग्धसाध्यव्यावृत्तिसन्दिग्धसाधन
व्यावृत्तिसन्दिग्धोभयव्यावृत्तयो विपरीतव्यतिरेकोऽप्रदर्शितव्यतिरेकश्चेत्यष्टावेव वैधर्म्य - zgitalman Haffa "
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