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NYAYA.
and aprasiddha or asiddha (which has not been ascertained as yet).
It will be seen that the insistence on the quality of shakya is intended to save fruitless speculation, while the confining of the investigation to an aprasiddha sâdhya is calculated to prevent the re-opening of an already settled point.
The sadhana is a necessary part of a syllogism, because it is the mark of that which is to be proved, while the dharmi is required to localize the sâdhya, for otherwise we might have smoke on a hill-top giving rise to an inference of the existence of fire in a lake, which would be absurd. The absence of a dharmi reduces anumâna to tarka, for in the absence of an abode, the inference only amounts to a repetition of the abstract relationship between the sadhya and the sådhana of a syllogism.
The dharmi may be either,
(1) pramâna prasiddha, i.e., that which is known by pramâna,
(2) vikalpa prasiddha, which is taken for granted, or supposed, or
(3) pramåņa-vikalpa prasiddha, i.e., that which partakes of the nature of pramâna and vikalpa both.
truth of a proposition by refuting all possible objections that can be raised against its validity. He is also useful as a nameless substitute for criticising a sensitive rival.
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