[470] By Bháshá-parich. śl. 25, the four elements, earth, water, air, and fire, are sparśavat, but by śl. 27 of these air is neither pratyaksha nor rúpavat.
[471] This condition would imply that we could only argue from this middle term "the being produced" in cases of positive existence, not non-existence.
[472] "Soul," of course, is not external; but our topic was not soul, but air.
[473] As, e.g., the mountain and Mitrá's first son in the two false arguments, "The mountain has smoke because it has fire" (when the fire-possessing red-hot iron ball has no smoke), and "Mitrá's first son A is dark because he is Mitrá's offspring" (when her second son B is fair). These two subjects possess the respective sádhyas or major terms "smoke" and "dark colour," and therefore are respectively the subjects where the conditions "wet fuel" and "the mother's feeding on vegetables" are to be respectively applied.
[474] As, e.g., the red-hot ball of iron and Mitrá's second son; as these, though possessing the respective middle terms "fire" and "the being Mitrá's offspring" do not possess the respective conditions "wet fuel" or "the mother's feeding on vegetables," nor, consequently, the respective major terms (sádhya) "smoke" and "dark colour."
[475] This will exclude the objected case of "dark jars" in (a), as it falls under neither of these two alternatives; for, though they are the sites of the sádhya "dark colour," they do not admit the condition "the feeding on vegetables," nor the middle term "the being Mitrá's son."
[476] I.e., wherever there is fire produced by wet fuel there is smoke. The condition and the major term are "equipollent" in their extension.
[477] Where the hetu is found and not the sádhya (as in the red-hot ball of iron), there the upádhi also is not applicable.
[478] I.e., one which requires no determining fact or mark, such as the three objected arguments required in § 137.
[479] The disputant says, "Fire must be non-hot because it is artificial." "Well," you rejoin, "then it must only be an artificiality which is always found elsewhere than in fire,—i.e., one which will not answer your purpose in trying to prove your point." Here the proposed upádhi "the being always found elsewhere than in fire" answers to the definition, as it does not always accompany the hetu "possessing artificiality," but it does always accompany the sádhya "non-hot," as fire is proved by sense-evidence to be hot.