795.]

344

and in all other known objects similar to the pak@sa in having the
sadhya in it (sapak@sa-satta), i.e., which are known to possess the
sadhya (possessing fire in the present example). The linga must
not be present in any such object as does not possess the
sadhya (_vipak@sa-vyav@rtti_ absent from vipak@sa or that which does
not possess the sadhya). The inferred assertion should not be
such that it is invalidated by direct perception {_pratyak@sa_) or
the testimony of the s'astra (_abadhita-vi@sayatva_). The linga
should not be such that by it an inference in the opposite way
could also be possible (_asat-pratipak@sa_). The violation of any
one of these conditions would spoil the certitude of the hetu
as determining the inference, and thus would only make the
hetu fallacious, or what is technically called hetvabhasa or
seeming hetu by which no correct inference could be made.
Thus the inference that sound is eternal because it is visible
is fallacious, for visibility is a quality which sound (here the
pak@sa) does not possess [Footnote ref l]. This hetvabhasa is technically
called _asiddha-hetu_. Again, hetvabhasa of the second type,
technically called _viruddha-hetu_, may be exemplified in the case
that sound is eternal, since it is created; the hetu "being
created" is present in the opposite of sadhya {_vipak@sa_), namely
non-eternality, for we know that non-eternality is a quality
which belongs to all created things. A fallacy of the third type,
technically called _anaikantika-hetu_, is found in the case that
sound is eternal, since it is an object of knowledge. Now "being
an object of knowledge" (_prameyatva_) is here the hetu, but it is
present in things eternal (i.e. things possessing sadhya), as well
as in things that are not eternal (i.e. which do not possess the
sadhya), and therefore the concomitance of the hetu with the
sadhya is not absolute (_anaikantika_). A fallacy of the fourth
type, technically called _kalatyayapadi@s@ta_, may be found in the
example--fire is not hot, since it is created like a jug, etc.
Here pratyak@sa shows that fire is hot, and hence the hetu is
fallacious. The fifth fallacy, called _prakara@nasama_, is to be
found in cases where opposite hetus are available at the same
time for opposite conclusions, e.g. sound like a jug is non-eternal,

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[Footnote 1: It should be borne in mind that Nyaya did not b