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Slokavārtika--a study
relation of invariable concomitance between X and Y, a relatively less important task to quote the instance B and to make sure that A possesses X, while to conclude that A possesses Y is a mere logical corollary of these preliminary steps. In the technical terminology employed by the schools of Indian Logic (i) the problem of establishing a relation of invariable concomitance between X and Y is the problem of vyapti, (ii) the problen of quoting the instance B is the problem of distanta, (iii) the problem of making sure that A possesses X is the problem of paksadharmată (iv) the problem of concluding that A possesses Y is the problem of paksa. Kumārila discusses all these problems but not each at one place and not always under these. very titles; the following is how matters stand:
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(1) The problem of vyapti is discussed under this very title in vv. 4-23, but certain aspects of it are covered while investigating the hetvabhāsas sandigdha (vv. 8396) and viruddha (vv. 96-107) and still others while investigating dṛstanta (vv. 107-45).
(2) The problem of dṛstanta is discussed under this very title in vv. 107-45.
(3) The problem of paksadharmata is discussed while investigating the hervabhasa asiddha (vv. 75-83).
(4) The problem of pakça is discussed under this very title in vv. 23-75.
(The discussion of these rather technical problems related to inference is followed by a discussion of the general question as to whether the object of inferential cognition is real or something fictitious (vv.146-88)-this by way of refuting the Buddhist who seems to uphold the latter alternative.)
So Kumārila has conducted his treatment of inference under the titles vyapti (vv. 4-23), paksa (vv. 23-75), hetvabhasa (vv. 75-107), dṛṣṭänta (vv. 107-45) and in doing so he was following the general practice of Indian logician; we however find it more. logical and convenient to examine this treatment under the titles vyapti, dṛtanta, pakṣadharmata and paksa. We consider these latter topics one by one.
(i) The Problem of Vyapti
Kumārila begins by discussing three questions related to vyapti, viz. (i) What is vyapti? (ii) How is a vyapti grasped? (iii) What begrounds a vyapti? Thus he defines vyapti as the relation that obtains between the feature acting as probans (=the ground of inference) and the feature acting as probandum (the object of inference), in which connection the former feature is to be called yapya, the latter vyapaka (v. 4). Thus seen, vyapti, vyapya and vyapaka are all technical designations but their litaral connotation too are somewhat revealing For literally, vyapti means pervasion, vyapya the thing pervaded and vyapaka the thing pervading; but as Kumārila elucidates, the vyapya is that feature which in extent is either smaller than the feature acting as vyapaka or equal to it (v. 5). So roughly speaking, vyapti of Indian logic is the same
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