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according to the Yuktidīpikā is the inference of non-perceivable object. Sāmānyatodrsta, thus, will not represent the non-causal hetu.
Uddyotakara appears to have been impressed by the criticism of the Yuktidipikā of the inference of the gait of Sun. He, therefore, denies that the change of position of Sun can be ascertained at all?. And though he does not challenge the validity of this inference, yet the roundabout way in which he justifies the conclusion of this inference shakes the very root of the first interpretation of the sāmānyatodrsta inference. Uddyot akara also denies any cause effect relationship between fire and smoke and says that fire is inferred only as an attribute of smokes. Uddyotakara has, thus, enhanced the scope of non-causal hetu. Uddyotakara dces not accept the position of the Yuktidipika or even Vätsyāyana that the probandum is unperceivable in the case of the Sämānyatodrsta because if it is accepted as imperceivable at the time of inference, then every probandum is such and if it is imperceivable under all circumstances, then it cannot become an object of inference because an object is not obtainable cannot be inferred as pointed out earlier*.
Dharmakirti divided the non-causal hetus into svabhāva and anupalabdhi. Leaving aside the anupalabdhi which is a negative hetu, the Buddhist logicians divide the non-causal hetus into two syabhāva and tādātmya. The example of svabhāvahetu is the inference of tree from simsipa. Svabhāva is an analytic notion. Tādātmya is not to be confused with identity. It expresses a relation between two classes
1. सामान्यतोदृष्टम् आदित्यस्यागत्यनुमानमिति । तत्तु न बुद्ध्यामहे कथमनुमीयते
इति । यदि तावद्गतिमानादित्य इति अनुमीयते । तत् केन प्रतिपद्यते ? नह्यादित्यगते: किञ्चित्सम्बद्ध लिङ्गमस्ति ।-नहि सवितुः कश्चित् देशान्तरप्राप्ति पश्यति । देशान्तरं खलु आकाशदेशो वा दिग्देशो भवाभवे । उभयञ्चाप्रत्यक्षम् । न चान्या गतिरस्ति। तस्माद्देशान्तरप्राप्तिदर्शनमयुक्तम् ।
-Nyaya Varttika, 1.1.5 2. देशान्तरप्राप्तिमनुमाय तथा गत्यनुमानमित्यदोषः ।
-Ibid., 1.1.5 3. न हि धूमोऽग्नौ वर्तते नाप्यग्निधू मे, स्वकारणवृत्तित्वात् । अतो न कार्यकारणभावः । गुणभूतोऽनुमेयो भवति, अग्निमानयं धूम इति ।
-Ibid., 1.1.5. 4. यदि यदानुमीयते तदा अप्रत्यक्ष:, तदा सर्वानुमानमेवेति विशेषणमनर्थकम् । अथ
न कदाचित्प्रत्यक्ष:, कथं तहि अनमानमत्र प्रवर्तते । व्याहतं च भवति-नानुपलब्ध न निर्णीत इति।
-lbid., 1.15
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