Changes

''Pratishthapana'' is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (''pratijna''); reason (''hetu'') is-‘because of being perceived by senses’; instance (''drishtanta'') is – ‘as pitcher’; correlation (''upanaya'') is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (''nigamana'') is – therefore, self is non eternal.[32]

''Pratishthapana'' is giving a contrary statement to the opponent’s proposition. For instance, ‘self is non-eternal’ is proposition (''pratijna''); reason (''hetu'') is-‘because of being perceived by senses’; instance (''drishtanta'') is – ‘as pitcher’; correlation (''upanaya'') is – ‘as pitcher is perceived by senses and is non-eternal so is ‘self’; conclusion (''nigamana'') is – therefore, self is non eternal.[32]

===== 11. Hetu (cause) =====

===== 11. ''Hetu'' (cause) =====

अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम्||३३||  

अथहेतुः- हेतुर्नामोपलब्धिकारणं; तत्प्रत्यक्षम्, अनुमानम्, ऐतिह्यम्, औपम्यमिति; एभिर्हेतुभिर्यदुपलभ्यतेतत्तत्त्वम्||३३||  

atha hetuH- heturnAmopalabdhikAraNaM; tat pratyakSham, anumAnam, aitihyam, aupamyamiti;ebhirhetubhiryadupalabhyate tat tattvam||33||  

atha hetuH- heturnAmopalabdhikAraNaM; tat pratyakSham, anumAnam, aitihyam, aupamyamiti;ebhirhetubhiryadupalabhyate tat tattvam||33||  

Hetu is the cause of knowledge such as pratyaksha (direct perception), anumana (inference), aitihya (traditional instruction) and aupamya (analogy). That which is revealed by these reasons is tattva (truth).[33]

''Hetu'' is the cause of knowledge such as ''pratyaksha'' (direct perception), ''anumana'' (inference), ''aitihya'' (traditional instruction) and ''aupamya'' (analogy). That which is revealed by these reasons is ''tattva'' (truth).[33]

===== 12. Drushtanta (instance) =====

===== 12. Drushtanta (instance) =====