Changes

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

''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.  

''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 [[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.  

''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]

''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]

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

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

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