Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 80

SYLLOGISTIC INFERENCE
69
Elucidation
The necessary concomitance of the probans with the probandum has been explained before. So we do not dwell upon the nature of such necessary concomitance which will only end in uncalled for repetition. The statement of the probans standing in necessary concomitance with the probandum is designated as inference for the sake of another (parartham anumanam). A statement has necessarily the same true facts coming within its range as referents. These are the contents of the statement. For the satisfaction of the query 'what is the nature of such statement and its contents', the author clarifies the statement as consisting of the statement of the subject and the like (adi).' "The like' has restricted reference to the probans (hetu), illustration (dưstanta), application (upanaya), conclusion (nigamana) and other relevant facts. These technical terms wtll be defined in due course
There is apparently an inconsistency between the previous statement that syllogistic argument consists in the statement of the probans and the subsequent statement in the second line of the verse that it (the syllogistic argument) consists of the assertion of the thesis and the like. But Siddhari, the commentator, observes that there is no inconsistency or self-contradiction involved in the two apparently different assertions. In fact syllogistic argument is applied for the full conviction of another person and it depends on the latter's equipment and capacity for understanding whether the statement of the probans is adequate or inadequate for facilitating his understanding the drift of the arguinent. So there are different forms of syllogistic arguinent in confirmity with the requirements of the situation. The fullest syllogism consists of ten members, namely, (i) the proposition or thesis to be proved (pratijña), (ii) the probans (hetu), (iii) illustration
1. We have got four meanings of ādi: Cf. prakaretha vyavasthāyām samipe vayave tathā /
caturşvar theçu medhāvi adi-sabdam tu lakşayet // They are: (1) similarity (i. c. similar thing), (2) determinate reference, (3) proximity, and (4) constitutive members. For example we cite the following sentences: (1) Grass, plants and the like constitute the vegetable world (trnavşkşūdini udbhijjāni). Here adi has the literal sense of likeness. All unspecified things coming under the description are the referent. (2) The Brahmin and the like are castes (brāhman-ādayo varnā). Here adi only refers to three other castes and no more. (3) The army is at the commencement of the village (grāmadau senā). Here adi means proximity, i.e. near the village. (4) Pillars and the like form the house (stambhad ayo grham). Here ali (and the like) means the constituent members (avayavas).