Tarka and its five angas

Courtesy: Sri.Bryan Hill
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 तर्कस्य पञ्चाङ्गानि          
  तस्य पञ्चाङ्गानि । आपादकस्यापाद्येन व्याप्तिः प्रतितर्केणाप्रतिघात आपाद्यस्यानिष्टत्वम् । प्रामाणिकहानमप्रामाणिककल्पनं चेति । तत्राद्यं त्रेधा । दृष्टाननुमितश्रुतहानभेदात् । द्वितीयमप्यदृष्टाननुमिताश्रुतकल्पनाभेदात्त्रिविधम् । एतदेव कल्प्यानेकत्वे कल्पनागौरवमित्युच्यते । आपाद्यस्य विपर्यये पर्यवसानं परस्याननुकूलत्वं चेति । आपाद्यमनिष्टं पुनः पञ्चधा भिद्यते । आत्माश्रयत्वमन्योन्याश्रयत्वं चक्रकाश्रयत्वमनवस्था केवलानिष्डं चेति ।
     The Hypothetical Syllogism Has Five Limbs
 " There should be pervasion of the deducer and the deduced (ApAdaka and ApAdya). E.g., the non - existence of the fire is the deducer and the non - existence of smoke deduced. The non - existence of fire is pervaded by the non - existence of smoke. The pervasion must be a settled factor. If it were not so, the doubt about the ineffectiveness of the probans would again crop up. Hence, the need for the established nature of the pervasion.
   It should not be liable to be refuted by any counter hypothetical argument.
   The deduced must be unacceptable to the opponent, (because he perceives it).
   The hypothetical argument must culminate in a conclusion contrary to the opponents argument (viparyaya - paryavasAna), e.g., there is smoke so, there is fire (without this, the hypothetical argument is not complete). 
       The argument must not be of help to the opponent.
   The third characteristic of the hypothetical argument i.e., deducing the unacceptable is of two kinds: (1) abandoning the valid. (2) assuming the invalid. Both these can be of three kinds, as validity and invalidity may be perceived or inferred or known through verbal testimony.
   Again, the deduction of the unacceptable is brought under five heads (A) self - dependence (AtmAshraya) e.g., ' A ' gives rise to its own self. (B) Reciprocal dependence (anyonyAshraya) e.g., when we say that ' A ' is the cause of ' B ' and ' B ' is the cause of ' A '. (C) Arguing in a circle (chakraka e.g., when we say ' A ' is established by ' B ', ' B ' by ' C ' and ' C ' by ' A '; (D) Infinite regress (anavasthA) e.g., ' A ' is caused by ' B ', ' B ' by ' C ', ' C ' by D and so on. (E) The occasional of the unacceptable which does not not come under the aforesaid four types.
  jayatIrtha treats tarka as a valid form of reasoning. The nyAya school regards it as an invalid type of knowledge, but, still affirms it as an aid to valid inference.
 From the book pramANa paddhati of shrI jayatIrtha translated by Dr. P. Nagaraja Rao & Prof. A. Krishnamoorthi

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