| Haani |
injury, loss; ruin, destruction. |
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| Haar |
garland, necklace, |
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| Halavai |
confectioner |
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| Hanavu |
beat, strike; kill, destroy; |
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| Harsh |
joy, delight, gladness; exultation |
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| Hastaavlamb |
nimitt, instrumental cause, associative, |
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| Hath |
obstinacy; stubbornness; pertinacity. |
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| Hath pakadavi |
be obstinate. |
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| Havan |
offering oblation into fire; sacrifice; oblation, offering. |
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| Heet |
welfare, good; gain, profit. |
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| Hetu |
premise, middle term, causality, thesis, cause, reason, probans, purpose, intention, one which has inherent relationship with the achievable object is known as hetu. Je saadhya saathe avinaabhaav pane nischit hoy tene hetu kahe chhe. saadhya vinaa na rahe te hetu kahevaay chhe. for example, because of fire there is smoke., saadhan (remedy performed to achieve desirable things,), one which has inherent relationship (avinaabhaavi sambandh) with saadhya (something attainable) is known as hetu. Hetu cannot be there without saadhya some thing attainable. Hetu is also known as aadhaar
support.
Hetu is also known as middle term.
It is the reason or mark on the strength of which something is inferred. It must fulfill five conditions in a valid inferential process:
1: There must exist the knowledge of the universal and invariable concomitance between the middle term (hetu) and the major term (saadhya).
2: It must be observed as being necessarily and unconditionally present in the minor term (paksha).
3: It must not be found where the major term (saadhya) is not present
4: It must not be related to something absurd.
5: It must not be contradicted by an equally strong middle term (hetu). Hetu is of mainly two types: Uplabdhi hetu, anuplabdhi hetu.
Reason is of two types: one which is present and one which is absent.
Uplabdhi hetu is of two types:
1:aviruddh uplabdhi Vidhi arthaat sadbhaav rup vastu ko saadhne waalaa hai
2: Viruddh uplabdhi Pratishedh arthaat abhaav ko saadhne waalaa hai.
Auplabdhi hetu is also of two types:
1: :aviruddh anuplabdhi Vidhi arthaat sadbhaav rup.
2: Viruddh anuplabdhi Pratishedh arthaat abhaav rup. |
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| Hetu |
abhyantar aatmabhut, anaatmabhut premise intrinsic, extrinsic. |
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| Hetu |
dependency, siddh mode also has dependency on kaal dravya. all the modes have dependency either on instrumental cause or the time mode. Only eternal substance is without any hetu. |
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| Hetu anupalabdhi |
negative middle term. |
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| Hetu bhaav |
the causality of the object, defects of reason. |
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| Hetu vichay |
respecting the element of contradiction in the written word of law. |
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| Hetu vyatirek |
premise discord |
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| Hetuhetumad bhaav |
relation subsisting between cause and effect. |
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| Hetukartaa |
causal agent, just like wind makes flag to move. |
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| Hetumat |
a causative principle, |
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| Hetupadeshiki |
discriminating. |
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| Hetutva |
causative base |
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| Hetuvaad |
science of logic |
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| Hetuvuchay |
right contemplation, or acceptance of religious path |
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| Hetvaabhaas |
fallacy, a false cause, pseudo probans, fallacious reasoning, misleading argument, One which is without the characteristics of hetu reason, middle term, but looks like hetu is known as hetvaabhaas. Jo Hetu ke lakshan se rahit hai kintu hetu jaise pratit hote hai unhe hetvaabhaas kahate hai.
Hetvaabhaas is of four types:
1: Asiddh The reason is unproved or an unestablished reason. One which has doubtful inherent relation with subject major term that which is to be proved saadhya is known as asiddh hetvaabhaas. Jiski saadhya ke saath vyaapti anischit hai vah asiddh hetvaabhaas hai.
This type of reason hetu middle term uncertainty happens due to:
A: swarupaasiddh: unestablished in respect to self. e.g. sound is a quality because it is visible like a color. Here
sound is only audible and can not be visible. So it is swarupaasiddh.
B: Sandigdhaasiddh doubted cum non existent, unproved because doubtful respect to location: For example, if some one does not know the nature of the smoke and says that this area has fire because it has smoke present. Over here, smoke reason smoke hetu is sandigdhaasiddh, because one has doubt about the nature of the smoke.
2: Viruddh: The reason is contradicted by counter inference or opposite reason. The reason is not having inherent relation with the aim to be achieved hetu ki saadhya se viruddh ke saath vyaapti is viruddh hetvaabhaaas. For example, The word is having unchanging characteristics as it can be formed. Over here “can be formed” is reason hetu and its inherent relation is shown in the “unchanging” form. This is contradictory.
3: Anekaantik The reason is inconsistent or strays away. Jo paksh, sapaksh aur vipaksha mein rahetaa hai use anekaantik
hetvaabhaas kahte hai. The subject minor term is with same side sapaksha or with opposite side vipaksha.
4: Akinchitkar inert, indirectly active. Jo saadhya ki siddhi mein aprayojak asamarth hai. One which is useless in establishing
the nature of the things to be obtained saadhya. For example, the fire is not hot. |
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| Hetvantar |
amendment of the reason. |
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| Hetvantar nigrah sthaan |
amendment of the reason or restriction in argumentation, |
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| Heya |
Censurable, abdicate, what is to be avoided. Non acceptable, insignificant, worthless. |
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| Heya buddhi |
perceivable censurable state. |
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| Hinataa |
disgrace, ignominy; low position |
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| Hinsaa |
violence. |
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| Hinsaa daana |
gift of weapons of offense |
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| Hinsaa Nandi |
feel happy committing violence |
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| Hinsak |
one who performs violence, |
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| Hinsya |
one who is to experience violence, destroyable, one who is at the receiving end of violence. Soul is hinsya when there is raag and dwesh occurring. The nature of the soul gets suppressed when raag dwesh occurs., hanaavaa yogya. Gnaan darshan rupi trikali bhaav ni utpaati na thavi ane raag ni utpaaati thavi tene hinsya kahe chhe. Dravya praan ne pan hinsya kahe chhe. There are four types of hisya:
1: swabhaav hinsaa violence towards the innate state: Soul’s nature is to be in his own knowledge, faith and attributes. To get out of it and to be in the inclination of attachment etc state is swbhaav hinsaa.
2: swa drvya hinsaa With violence towards the self now one has anger etc state and he ends up damaging him self like hitting head to the wall and get bleeding etc. is known as swa dravya hinsaa.
3: par bhaav hinsaa violence towards the alien inclination: With my own inclination of attachment and aversion etc. state, I end up damaging the inclinations of the alien beings i.e. he ends up with inclination of attachment and aversion is violence towards the inclinations of the alien objects.
4: par dravya hinsaa violence towards the alien objects and as a result he ends up damaging his own body: I have inclination of attachment and aversion and as a result I end up breaking some one’s bones etc or the object being himself damages his own objects etc. is known as par dravya hinsaa. These four are known as one which is going to experience violence. are known as hinsya.
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| Hiranya |
money and silver and gold etc |
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| Hit |
benevolent, welfare, well being, good; gain, profit. |
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| Hitaahit |
good and evil, beneficial and disadvantageous. |
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| Hitopadesh |
benevolent speech, spiritual preaching |
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| Hrasva |
short |
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| Hrasvashvar |
short syllable |
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