III.61. In the case
of antecedence and consequence, there is no identity or its appearance,
for there is no knowledge of these after an interval of time.
Commentary: In this
aphorism, it is asserted that the Purvachara
and Uttarachara Hetus
(i.e. Hetus concerned with antecedence and
consequence) cannot be said to be included within the
Svabhava-Hetu or Karya-Hetu as accepted
by the Buddhists. Svabhava-Hetu is concerned
with identity and in Karya-Hetu, one thing
arises from another. So in both these cases the two things exist at the
same time. But in antecedence and consequence, the two things do not exist
together. The example of identity is as follows:-
There is no jar in this room, because its Svabhava
(identity) is not to be found (that is, nothing resembling its identity is
present in it). The example of Karya is: There
is fire in this hill, because there is smoke on it. Now these
illustrations will show that Svabhava or
Karya Hetu cannot
include Purvachara (antecedent) or
Uttarachara (consequent)
Hetus in which
cases there is an interval between two things
e.g. It will be Sunday tomorrow because it is Saturday to-day
(antecedence), or yesterday was a Sunday, because it is Monday to-day
(consequence).
III.62.
The future and the past, death and the
knowledge of waking are not the causes of Aristas
(omens of death) or of rising (in the morning).
III.63.
Because that (Karya)
happens with the existence of that (Karana) as
that is connected with this.
III.64. Co-existence (is also a separate
Hetu) because the things exist independently
of each other and arise together.
Commentary: The
Sahachari (co-existent)
Hetu is also not included within Karya
Hetu, Karana
Hetu or Svabhava
Hetu. As the things have separate and
independent existence, this Sahachari
Hetu cannot be said as the same as
Svabhava Hetu
which signifies identity. Also, as these arise simultaneously, it cannot
be said to be Karya Hetu
or Karana Hetu.
Example of
Vyapya Hetu:-
III.65. Sound is
subject to modification, because it is a product.
All products are
seen as liable to modifications e.g. a pitcher.
This is a product,
so this is subject to modification.
That which is not a
product is not seen as liable to modifications as the son of a barren
woman.
This is a product,
so this is subject to modification.
Commentary: In
Aphorism 59, it has been mentioned that there are six kinds of
Aviruddha Upalabdhi
in Vidhi. In the present aphorism an example
of the first variety viz., Aviruddha
Vyapyopalabdhi is given.
In this aphorism
all the parts of the inference are given in detail showing
Sadharmya and
Vaidharmya,
In subsequent aphorisms only the example in short will be given. It may be
expanded like the present aphorism in all its parts.
Example of
Karya Hetu
(effect):-
III.66. There is
intelligence in this animal as it shows activities like speech etc.
Commentary: The
familiar example `There is fire in this hill, because there is smoke on
it' is also an illustration of Karya
Hetu.
Example of
Karana Hetu
(cause):-
III.67. There is
shade here, as there is an umbrella.
Commentary: Another
example is this: "There will be rain, as potent rain-clouds are seen"
Example of
Purvachara (antecedent)
Hetu:-
III.68.
The Rohini
(constellation) will appear (after a muhurta)
as the Krittika (constellation) has arisen.
Example of
Uttarachara (consequence)
Hetu:-
III.69.
The Bharani had
already risen before this.
Example of
Sahachara Hetu
(co-existence):-
III.70. There is
colour in this Matulinga
(fruit) as there is juice (in it).
Commentary: We have
finished the description of the six varieties of
Aviruddha Upalabdhi. Now follows the
illustrations of six kinds of Viruddha
Upalabdhi after its definition.
III.71.
Viruddha Upalabdhi
is also the same (i.e. of six varieties) implying a
Sadhya of non-existent nature (or which is refuted).
III.72. There is no
feeling of cold here, as it is hot.
Commentary:By
refuting (Pratisedha) the feeling of cold, its
antithesis (Viruddha) fire and the heat
pervading (vyapya) the same is inferred.
Example of
Viruddha Karyapalabdhi:
III.73. There is no
feeling of cold here, because there is smoke.
Commentary: Here
cold is the antithesis of heat the Karya of
which is smoke. So this an example of inference
of a Karya (effect) of the antithesis.
Example of
Viruddha Karanopalabdhi:-
III.74. There is no
happiness in this creature because it has grief (the antithesis of
happiness).
Example of
Viruddha Purvachara
Upalabdhi:-
III.75.
The Rohini will not
rise after the end of a Muhurta as the
Revatt has arisen.
Commentary:
Another examples of this: Tomorrow will not be
a Sunday, because it is Friday today.
Example of
Viruddha Uttarachara
Upalabdhi:-
III.76.
The Bharani
(constellation) did not appear before the Muhurta
because (now) the constellation Pusya has
arisen.
Commentary: Another
example of this is: "Yesterday was not a Friday, because it is Tuesday
to-day".
Example of
Viruddha Sahachara
Upalabdhi:-
III.77.
This wall is not devoid of an outside, because
it has an inside [the Sahachara (coexistent)
of the outside].
Commentary: Six
varieties of each of Aviruddha and
Viruddha Upalabdhi
have now been described. Next we proceed to describe the (seven) varieties
of Aviruddha Anupalabdhi
and (three) varieties of Viruddha
Anupalabdhi.
III.78. When (the
Sadhya consists of)
Pratisedha (non- existence of some fact),
Aviruddha Anupalabdhi is of seven kinds
viz. non-finding of Svabhva,
Vyapaka, Karya,
Karana, Purvachara,
Uttarachara and Sahachara.
Commentary: There
are seven kinds of Aviruddha.
Anupalabdhi
which cause knowledge of nonexistence of some fact. Not finding the
antithesis consists of Aviruddha
Anupalabdhi and when this establishes
non-existence of some fact, we call it
Aviruddha
Anupalabdhi in
Paratisedha. This is of seven kinds, examples of which will
be given in the following seven aphorisms 79-85.
Example of
Aviruddha Svabhava
Anupalabdhi:-
III.79. There is no
pitcher in this place because (its Svabhava or
identity) is not to be found (i.e. nothing resembling its identity is
present here).
Example of
Aviruddha Vyapaka
Anupalabdhi:-
III.80. There is no
Sinsapa (tree) here, because no tree is found
here.
