rever there is smoke there is fire. It cannot
be said that the concomitance perceived in individual cases suffered
any contradiction without the presumption of the universal
proposition (wherever there is smoke there is fire); thus arthapatti
is of no avail here and inference has to be accepted. Now
when it is proved that there are cases where the purpose of inference
cannot be served by arthapatti, the validity of inference
as a means of proof becomes established. That being done we
admit that the knowledge of the fire in the hill may come to us
either by inference or by arthapatti.

So inference also cannot serve the purpose of arthapatti, for
in inference also it is the hetu (reason) which is known first, and
later on from that the sadhya (what is to be proved); both of
them however cannot be apprehended at the same moment, and
it is exactly this that distinguishes arthapatti from anumana.
For arthapatti takes place where, without the presumption of
Devadatta's external existence, the absence from the house of
Devadatta who is living cannot be comprehended. If Devadatta is
living he must exist inside or outside the house. The mind cannot
swallow a contradiction, and hence without presuming the external
existence of Devadatta even the perceived non-existence cannot
be comprehended. It is thus that the contradiction is resolved by
presuming his existence outside the house. Arthapatti is thus
the result of arthanupapatti or the contradiction of the present
perception with a previously acquired certain knowledge.

It is by this arthapattiprama@na that we have to admit that
there is a special potency in seeds by which they produce the

394

shoots, and that a special potency is believed to exist in sacrifices
by which these can lead the sacrificer to Heaven or some such
beneficent state of existence.

S'abda prama@na.

S'abda or word is regarded as a separate means of proof by
most of the recognized Indian systems of thought excepting the
Jaina, Buddhist, Carvaka and Vais`e@sika. A discussion on this
topic however has but little philosophical value and I have therefore
omitted to give any attention to it in connection with the
Nyaya, and the Sa@mkhya-Yoga systems. The validity and authority
of the Vedas were acknowledged by all Hindu writers and
they had wordy battles over it with the Buddhists who denied
it. Some sought to establish this authority on the supposition
that they were the word of God, while other