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dharmata: Connection of the Mark with the Abode of the Proven. The 'Smoke' (Mark in the stockexample) must be on the 'Hill' (Minor Term). (2) Sapaksha-Satta: Existence of the Mark in the phenomena which are homageneous with the Proven. 'Smoke' abides in a 'Kitchen' which is homogeneous with things that contain 'Fire.' 3. Vipaksha-Satta: Absence of the Mark in the phenomena which are heterogeneous from the Proven. 'Smoke' does not abide in a 'Lake' which is heterogeneous from things that contain 'Fire. The philosophers of the Nyaya school admit these three characteristics and add two others viz. (4) Avadhita-vishayatva: The Middle Term should not be such as to establish, the very opposite of what is to be proved. (5) Asat-pratipakshata: The Mark should not be such as to leave doubtful what is to be proved.
The Jainas reject the above doctrines of Hetu and hold that if the Hetu be not essentially connected with the Sadhya, all its other characteristics, as described by the Nyaya and the Saugata schools cannot make it a 'Saddhetu or valid Mark. Thus let us have the Anumana -A is green-black; because he is B's son; like all other children of B but unlike other men's children. Here although the Mark, 'B's son-hood' exhibits all the characteristics of a valid Hetu, it is not
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