APPENDIX.
ON THE UPÁDHI (cf. supra, pp. 7, 8, 174, 194).
[As the upádhi or "condition" is a peculiarity of Hindu logic which is little known in Europe, I have added the following translation of the sections in the Bháshá-parichchheda and the Siddhánta-muktávalí, which treat of it.]
cxxxvii. That which always accompanies the major term (sádhya), but does not always accompany the middle (hetu), is called the Condition (upádhi); its examination is now set forth.
Our author now proceeds to define the upádhi or condition,[468] which is used to stop our acquiescence in a universal proposition as laid down by another person;—"that which always accompanies," &c. The meaning of this is that the so-called condition, while it invariably accompanies that which is accepted as the major term, does not thus invariably accompany that which our opponent puts forward as his middle term. [Thus in the false argument, "The mountain has smoke because it has fire," we may advance "wet fuel," or rather "the being produced from wet fuel," as an upádhi, since "wet fuel" is necessarily found wherever smoke is, but not always where fire is, as e.g., in a red-hot iron ball.]
"But," the opponent may suggest, "if this were true, would it not follow that (a) in the case of the too wide middle term in the argument, 'This [second] son of Mitrá's, whom I have not seen, must be dark because he is Mitrá's son,' we could not allege 'the being produced from feeding on vegetables'[469] as a 'condition,'—inasmuch as it does not invariably accompany a dark colour, since a dark colour does also reside in things like [unbaked] jars, &c., which have nothing to do with feeding on vegetables? (b) Again, in the argument, 'The air must be perceptible to sense[470] because it is the site of touch,' we could not allege the 'possessing proportionate form' as a 'condition;' because perceptibility [to the internal sense] is found in the soul, &c., and yet soul, &c., have no form [and therefore the 'possessing proportionate form' does not invariably accompany perceptibility]. (c) Again, in the argument,'Destruction is itself perishable, because it is produced,' we could not allege as a 'condition' the 'being included in some positive category of existence'[471] [destruction being a form of non-existence, called "emergent," dvaṃśábháva], inasmuch as perishability is found in antecedent non-existence, and this certainly cannot be said to be included in any positive category of existence."
We, however, deny this, and maintain that the true meaning of the definition is simply this,—that whatever fact or mark we take to determine definitely, in reference to the topic, the major term which our condition is invariably to accompany, that same fact or mark must be equally taken to determine the middle term which our said condition is not invariably to accompany. Thus (a) the "being produced from feeding on vegetables" invariably accompanies "a dark colour," as determined by the fact that it is Mitrá's son, whose dark colour is discussed [and this very fact is the alleged middle term of the argument; but the pretended contradictory instance of the dark jar is not in point, as this was not the topic discussed]. (b) Again, "possessing proportionate form" invariably accompanies perceptibility as determined by the fact that the thing perceived is an external object; while it does not invariably accompany the alleged middle term "the being the site of touch," which is equally to be determined by the fact that the thing perceived is to be an external object.[472] (c) Again, in the argument "destruction is perishable from its being produced," the "being included in some positive category of existence" invariably accompanies the major term "perishable," when determined by the attribute of being produced. [And this is the middle term advanced; and therefore the alleged contradictory instance, "antecedent non-existence," is not in point, since nobody pretends that this is produced at all.]
But it is to be observed that there is nothing of this kind in valid middle terms, i.e., there is nothing there which invariably accompanies the major term when determined by a certain fact or mark, and does not so accompany the middle term when similarly determined. This is peculiar to the so-called condition. [Should the reader object that "in each of our previous examples there has been given a separate determining mark or attribute which was to be found in each of the cases included under each; how then, in the absence of some general rule, are we to find out what this determining mark is to be in any particular given case?" We reply that] in the case of any middle term which is too general, the required general rule consists in the constant presence of one or other of the following alternatives, viz., that the subjects thus to be included are either (i.) the acknowledged site of the major term, and also the site of the condition,[473] or else (ii.) the acknowledged site of the too general middle term, but excluding the said condition;[474] and it will be when the case is determined by the presence of one or other of these alternatives that the condition will be considered as "always accompanying the major term, and not always accompanying the middle term."[475]