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Parikṣāmukham ( middle term ). Here if the inseparable connection ( Vyāpti ) is shown, thus 'whatever is non-eternal is adventitious as a jar' instead of thus : 'Whatever is adventitions, is non-eternal as a jar' the example would involve the fallacy of contrary connection”l.
"Some unnecessarily lay down three other kinds of fallacy of the heterogeneous example ( Vaidharmya Dristāntābhāsa ) viz. (1) Unseparated ( Avyatireki ): This person is not devoid of passions ( major term ) because he is a speaker ( middle term ); whoever is devoid of passions is not a speaker as a piece of stone ( heterogeneous example ). Here though a piece of stone is both 'devoid of passions' and 'not a speaker', yet there is no unavoidable separation ( Vyatireka Vyāpti ) between 'devoid of passions' and 'a.speaker'.
(2) Of separation unshown ( Apradarsita Vyatireka ) Sound is, non-eternal ( major term ) because it is adventitious ( middle term ) just as ether' ( example ). Here though there is an unavoidable separation between “adventitious' and 'eternal', yet it has not been shown in the proper form such as 'whatever is not adventitious is eternal, just as ether'. [ Dignāga the Buddhist urged the necessity of converting the heterogeneous example into a universal negative proposition, with a view to point out the connection of the middle term and major term ).
(3) Of contrary separation ( Viparita Vyatireka ): Sound is not eternal ( major term ), because it is adventitious ( middle
. 1. "ननु च परैरन्यदपि दृष्टान्ताभासत्रयमुक्तं तद् यथा अनन्वयोऽप्रदर्शितान्वयो विपरीतान्वयश्च । तत्र अनन्वयो यथा, रागादिमान् विवक्षितः पुरुषो वक्तृत्वाद् इष्टपुरुषवत् इति । यद्यपि किलष्टपुरुषे रागादिमत्वं वक्तृत्वं च साध्यसाधनधर्मों दृष्टौ तथापि यो यो वक्ता सो सो रागादिमानिति व्याप्त्यसिद्धेरनन्वयोऽयं दृष्टान्तः। तथाप्रदर्शितान्वयो यथा, अनित्यः शब्दः कृतकत्वात् घटवदिति । अत्र यद्यपि वास्तवोऽन्वयोऽस्ति तथापि वादिना वचनेन न प्रकाशित इति अप्रदर्शितान्वयो दृष्टान्तः । विपरीतान्वयो यथा, अनित्यः शब्दः कृतकत्वात् । हेतुमभिधाय यदनित्यं तत् कृतकं घटवदिति विपरीतव्याप्तिदर्शनात् विपरीतान्वयः ॥" Nyayavatāra-vivriti.
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