Changes

''Samanya chhala'' (knavery in general), such as – when somebody says – medicament is for alleviating the disease. The other says – how do you say the existent is for alleviating the existent because disease is existent and also the medicament, if the existent is capable of alleviating the existent, then both cough and wasting being existent, cough may be able to alleviate wasting. This is a knavery in general. [56]

''Samanya chhala'' (knavery in general), such as – when somebody says – medicament is for alleviating the disease. The other says – how do you say the existent is for alleviating the existent because disease is existent and also the medicament, if the existent is capable of alleviating the existent, then both cough and wasting being existent, cough may be able to alleviate wasting. This is a knavery in general. [56]

===== 36. Ahetu (fallacious reason) =====

===== 36. ''Ahetu'' (fallacious reason) =====

अथाहेतुः- अहेतुर्नामप्रकरणसमः, संशयसमः, वर्ण्यसमश्चेति| तत्रप्रकरणसमोनामाहेतुर्यथा- अन्यःशरीरादात्मानित्यइति; परोब्रूयात्- यस्मादन्यःशरीरादात्मा, तस्मान्नित्यः; शरीरंह्यनित्यमतोविधर्मिणाचात्मनाभवितव्यमित्येषचाहेतुः; नहियएवपक्षःसएवहेतुरिति| संशयसमोनामाहेतुर्यएवसंशयहेतुःसएवसंशयच्छेदहेतुः; यथा- अयमायुर्वेदैकदेशमाह, किन्न्वयंचिकित्सकःस्यान्नवेतिसंशयेपरोब्रूयात्- यस्मादयमायुर्वेदैकदेशमाहतस्माच्चिकित्सकोऽयमिति, नचसंशयच्छेदहेतुंविशेषयति, एषचाहेतुः; नहियएवसंशयहेतुः, सएवसंशयच्छेदहेतुर्भवति| वर्ण्यसमोनामाहेतुः- योहेतुर्वर्ण्याविशिष्टः; यथा- कश्चिद्बूयात्- अस्पर्शत्वाद्बुद्धिरनित्याशब्दवदिति; अत्रवर्ण्यःशब्दोबुद्धिरपिवर्ण्या, तदुभयवर्ण्याविशिष्टत्वाद्वर्ण्यसमोऽप्यहेतुः||५७||  

अथाहेतुः- अहेतुर्नामप्रकरणसमः, संशयसमः, वर्ण्यसमश्चेति| तत्रप्रकरणसमोनामाहेतुर्यथा- अन्यःशरीरादात्मानित्यइति; परोब्रूयात्- यस्मादन्यःशरीरादात्मा, तस्मान्नित्यः; शरीरंह्यनित्यमतोविधर्मिणाचात्मनाभवितव्यमित्येषचाहेतुः; नहियएवपक्षःसएवहेतुरिति| संशयसमोनामाहेतुर्यएवसंशयहेतुःसएवसंशयच्छेदहेतुः; यथा- अयमायुर्वेदैकदेशमाह, किन्न्वयंचिकित्सकःस्यान्नवेतिसंशयेपरोब्रूयात्- यस्मादयमायुर्वेदैकदेशमाहतस्माच्चिकित्सकोऽयमिति, नचसंशयच्छेदहेतुंविशेषयति, एषचाहेतुः; नहियएवसंशयहेतुः, सएवसंशयच्छेदहेतुर्भवति| वर्ण्यसमोनामाहेतुः- योहेतुर्वर्ण्याविशिष्टः; यथा- कश्चिद्बूयात्- अस्पर्शत्वाद्बुद्धिरनित्याशब्दवदिति; अत्रवर्ण्यःशब्दोबुद्धिरपिवर्ण्या, तदुभयवर्ण्याविशिष्टत्वाद्वर्ण्यसमोऽप्यहेतुः||५७||  

athāhētuḥ- ahēturnāmaprakaraṇasamaḥ, saṁśayasamaḥ, varṇyasamaścēti| tatra prakaraṇasamō nāmāhēturyathā- anyaḥ śarīrādātmā nitya iti; parō brūyāt- yasmādanyaḥ śarīrādātmā, tasmānnityaḥ; śarīraṁ hyanityamatō vidharmiṇā cātmanā bhavitavyamityēṣa cāhētuḥ; nahi ya ēva pakṣaḥ sa ēva hēturiti| saṁśayasamō nāmāhēturya ēva saṁśayahētuḥ sa ēva saṁśayacchēdahētuḥ; yathā- ayamāyurvēdaikadēśamāha, kinnvayaṁ cikitsakaḥ syānna vēti saṁśayē parō brūyāt- yasmādayamāyurvēdaikadēśamāha tasmāccikitsakō'yamiti, na ca saṁśayacchēdahētuṁ viśēṣayati, ēṣa cāhētuḥ; na hi ya ēva saṁśayahētuḥ, sa ēva saṁśayacchēdahēturbhavati| varṇyasamō nāmāhētuḥ- yō hēturvarṇyāviśiṣṭaḥ; yathā- kaścidbūyāt- asparśatvādbuddhiranityā śabdavaditi; atra varṇyaḥ śabdō buddhirapi varṇyā, tadubhayavarṇyāviśiṣṭatvādvarṇyasamō'pyahētuḥ||57||  

athāhētuḥ- ahēturnāmaprakaraṇasamaḥ, saṁśayasamaḥ, varṇyasamaścēti| tatra prakaraṇasamō nāmāhēturyathā- anyaḥ śarīrādātmā nitya iti; parō brūyāt- yasmādanyaḥ śarīrādātmā, tasmānnityaḥ; śarīraṁ hyanityamatō vidharmiṇā cātmanā bhavitavyamityēṣa cāhētuḥ; nahi ya ēva pakṣaḥ sa ēva hēturiti| saṁśayasamō nāmāhēturya ēva saṁśayahētuḥ sa ēva saṁśayacchēdahētuḥ; yathā- ayamāyurvēdaikadēśamāha, kinnvayaṁ cikitsakaḥ syānna vēti saṁśayē parō brūyāt- yasmādayamāyurvēdaikadēśamāha tasmāccikitsakō'yamiti, na ca saṁśayacchēdahētuṁ viśēṣayati, ēṣa cāhētuḥ; na hi ya ēva saṁśayahētuḥ, sa ēva saṁśayacchēdahēturbhavati| varṇyasamō nāmāhētuḥ- yō hēturvarṇyāviśiṣṭaḥ; yathā- kaścidbūyāt- asparśatvādbuddhiranityā śabdavaditi; atra varṇyaḥ śabdō buddhirapi varṇyā, tadubhayavarṇyāviśiṣṭatvādvarṇyasamō'pyahētuḥ||57||  

athAhetuH- aheturnAmaprakaraNasamaH, saMshayasamaH, varNyasamashceti|  

athAhetuH- aheturnAmaprakaraNasamaH, saMshayasamaH, varNyasamashceti|  

tatra prakaraNasamo nAmAheturyathA- anyaH sharIrAdAtmA nitya iti; paro brUyAt- yasmAdanyaHsharIrAdAtmA, tasmAnnityaH; sharIraM hyanityamato vidharmiNA cAtmanA [1] bhavitavyamityeShacAhetuH; nahi ya eva pakShaH sa eva heturiti|  

tatra prakaraNasamo nAmAheturyathA- anyaH sharIrAdAtmA nitya iti; paro brUyAt- yasmAdanyaHsharIrAdAtmA, tasmAnnityaH; sharIraM hyanityamato vidharmiNA cAtmanA [1] bhavitavyamityeShacAhetuH; nahi ya eva pakShaH sa eva heturiti|  

saMshayasamo nAmAheturya eva saMshayahetuH sa eva saMshayacchedahetuH; yathA-ayamAyurvedaikadeshamAha, kinnvayaM cikitsakaH syAnna veti saMshaye paro brUyAt-yasmAdayamAyurvedaikadeshamAha tasmAccikitsako~ayamiti, na ca saMshayacchedahetuMvisheShayati, eSha cAhetuH; na hi ya eva saMshayahetuH, sa eva saMshayacchedaheturbhavati|  

saMshayasamo nAmAheturya eva saMshayahetuH sa eva saMshayacchedahetuH; yathA-ayamAyurvedaikadeshamAha, kinnvayaM cikitsakaH syAnna veti saMshaye paro brUyAt-yasmAdayamAyurvedaikadeshamAha tasmAccikitsako~ayamiti, na ca saMshayacchedahetuMvisheShayati, eSha cAhetuH; na hi ya eva saMshayahetuH, sa eva saMshayacchedaheturbhavati|  

varNyasamo nAmAhetuH- yo heturvarNyAvishiShTaH; yathA- kashcidbUyAt- asparshatvAdbuddhiranityAshabdavaditi; atra varNyaH shabdo buddhirapi varNyA,tadubhayavarNyAvishiShTatvAdvarNyasamo~apyahetuH||57||

varNyasamo nAmAhetuH- yo heturvarNyAvishiShTaH; yathA- kashcidbUyAt- asparshatvAdbuddhiranityAshabdavaditi; atra varNyaH shabdo buddhirapi varNyA,tadubhayavarNyAvishiShTatvAdvarNyasamo~apyahetuH||57||

Ahetu is of three types – prakaranasamah, samshayasamaḥ, varnyasama.  

 

Prakaranasama ahetu is like saying – ‘the atma (soul) other than the body is eternal.’  On this opponent says that ‘because the self is other than the body, it is eternal, then as the body is non-eternal the dissimilar self must be eternal. This is ahetu (fallacious reason) because here the paksha (minor term) itself has been used as reason.  

''Ahetu'' is of three types – ''prakaranasamah, samshayasamaḥ, varnyasama''.  

Samshayasama ahetu the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of Ayurveda, it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of Ayurveda, he is a physician.’The doubt can not be the cause of removing the same.  

 

Varnyasam ahetu- the reason (hetu) given is similar to object and not different from the object, such as somebody says – buddhi (intellect) is non-eternal because of the absence of touch like shabda (sound). Here both buddhi (intellect) and shabda (sound)are objects; hence because of the absence of difference between them, the reason is similar to object and as such is fallacious.[57]

''Prakaranasama ahetu'' is like saying – ‘the ''atma'' (soul) other than the body is eternal.’  On this opponent says that ‘because the self is other than the body, it is eternal, then as the body is non-eternal the dissimilar self must be eternal. This is ''ahetu'' (fallacious reason) because here the ''paksha'' (minor term) itself has been used as reason.  

 

''Samshayasama ahetu'' the reason similar to doubt is that which though being cause of doubt is used as cause of eliminating the same such as, if someone says only a part of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] , it creates doubt as to whether he is a physician or not; On this opponent says – ‘as he has said a part of [https://en.wikipedia.org/wiki/Ayurveda Ayurveda] , he is a physician.’ The doubt can not be the cause of removing the same.  

 

''Varnyasam ahetu''- the reason (''hetu'') given is similar to object and not different from the object, such as somebody says – ''buddhi'' (intellect) is non-eternal because of the absence of touch like ''shabda'' (sound). Here both ''buddhi'' (intellect) and ''shabda'' (sound)are objects; hence because of the absence of difference between them, the reason is similar to object and as such is fallacious.[57]

===== 37. Atitakala (delayed performance) =====

===== 37. Atitakala (delayed performance) =====