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# Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s7.1

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c8.s7.1

- **Language:** English

### [c8.s7.1](https://indike.org/pramana/ins.science.tripathi-2021.c8.s7.1)

\*Vyāpti\* is a universal relation to be known only through \*anumāna\*. This proposition of Dharmakīrti poses a problem. If we hold \*vyāpti\* to be known through \*anumāna\* and again, \*anumāna\* to be known through \*vyāpti\* this leads to \*anavasthā\* (infinite regress) — forming an unending chain of \*vyāptis\* and \*anumānas\*. The Naiyāyikas of Gautamīya tradition had an easy solution for avoid this trap — they held \*vyāpti\* as dependent on perception. In Dharmakīrti’s conceptual framework, this is impossible, because of his insistence on the presence of probans in all the similar cases (\*sapakṣas\*) and one cannot observe all the \*sapakṣas\* in a given life. To Dharmakīrti, an inference should result in both positive and negative concomitances (\*anvaya\* and \*vyatireka vyāptis\*). The Naiyāyika does not consider it essential. Dharmakīrti asks the Naiyāyika if there is any \*kevalānvayī hetu\* — the cause that goes only with the positive concomitance. The Naiyāyikas succeeded in breaking the Dharmakīrtian framework of inferential knowledge by devising an instance of \*kevalānvayī hetu\*- \*adṛṣṭa\*; which is perceived by God. In forming the \*vyatireka vyāpti\* of this concomitance, it is not possible to cite an instance, therefore here the \*hetu\* (\*adṛṣṭa\*) does not have a \*vipakṣa\*.

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Source: [https://indike.org/pramana/ins.science.tripathi-2021.c8.s7.1](https://indike.org/pramana/ins.science.tripathi-2021.c8.s7.1) · Pramāṇa
