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=== Sheshavat (शेषवत्) ===

=== Sheshavat (शेषवत्) ===

<blockquote>शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं नद्याः पूर्णत्वमं शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Sheshavat Anumana is that in which the cause is inferred from the effect; e.g. when we see that the water of the river is not like what it used to be, and that the stream is fuller and the current swifter, we infer that there has been rain. (Page 26 of Reference <ref name=":6" />) <blockquote>शेषवन्नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गाच्छिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशोषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्मे शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>The word sheshavat means remainder; with regard to an object there are certain possibilities - and some of these possibilities are eliminated; and there being no other possibilities - when the remaining possibility is cognised in relation to the said object, this cognition is Sheshavat. e.g. in regard to Sound, we find that it is an entity and is transient; and as these two properties (being an entity and being transient) are found to be common to Substances, Qualities and Actions only, their presence in Sound distinguishes it from the remaining categories of Community., Individuality and Inherence (all of which are three entities, but eternal). Now there arises a doubt as to whether Sound is a Substance, a Quality or an Action. This doubt is reasoned (by the process of elimination) in the following manner :

<blockquote>शेषवत् यत्र कार्य्येण कारणमनुमीयते । पूर्व्वोदकविपरीतमुदकं, नद्याः पूर्णत्वमं, शीध्रत्वञ्च दृष्ट्वा स्रोतसोऽनुमीयते भूता वृष्टिरिति । (Vats. Bhas. Nyay. Sutr. 1.1.5) (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Sheshavat Anumana is that in which the cause is inferred from the effect; e.g. when we see that the water of the river is not like what it used to be, and that the stream is fuller and the current swifter, we infer that there has been rain in the catchment areas. (Page 26 of Reference <ref name=":6" />) <blockquote>शेषवत् नाम परिशेषः, स च प्रसक्तप्रतिषेधेऽन्यत्र अप्रसाङ्गात् शिष्यमाणे सम्प्रत्ययः । यथा सदनित्यमित्येवमादिना द्रव्यगुणकर्मणामविशेषेण सामान्यविशेषसमवायेभ्यो विभक्तस्य शब्दस्य तस्मिन् द्रव्यकर्मगुणसंशये न द्रव्यमेकद्रव्यत्वात्, न कर्म शब्दान्तरहेतुत्वात्, यस्तु शिष्यते, सोऽयमिति शब्दस्य गुणत्वप्रतिपत्तिः । (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>The word sheshavat means remainder; with regard to an object there are certain possibilities - and some of these possibilities are eliminated; and there being no other possibilities - when the remaining possibility is cognised in relation to the said object, this cognition is Sheshavat. e.g. with regard to Sound, we find that it is an real entity (सत्) and is transient (अनित्यमम्) etc; and as these properties (being an entity and being transient etc) are found to be common to Substances (द्रव्यम्) , Qualities (गुणः) and Actions (कर्म) only, their presence in Sound distinguishes it from the remaining categories of the Commoness (सामान्यम्), Specialness (विशेष्यम्) and Samavaya (समवाय । Pervades in) (all of which are three entities, but eternal). Now there arises a doubt as to whether Sound is a Substance, a Quality or an Action. This doubt is reasoned (by the process of elimination) in the following manner :

* Sound cannot be a Substance, because it inheres in a single substance (Akasha). No other substance inheres in only one substance as all substances are either not inherent in any substance (atoms) or inherent in more than one substance (a jar).

* Sound cannot be a Substance, because it pervades in a single substance (Akasha). No other substance inheres in only one substance as all substances are either not inherent in any substance (atoms) or inherent in more than one substance (a jar).

* Sound is not an Action, because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.  

* Sound is not an Action, because it is the originator of another sound, thus it gives rise to something that is of its own kind which is never the case with any action.  

* Sound is thus a Quality arrived at by the process of elimination of the other two. (Page 27 of Reference <ref name=":6" />)

* Sound is thus a Quality arrived at by the process of elimination of the other two. (Page 27 of Reference <ref name=":6" />)