Note 22 — Chapter I · THE CHÁRVÁKA SYSTEM.

If we omitted the first clause, and only made the upádhi "that which constantly accompanies the major term and is constantly accompanied by it," then in the Naiyáyika argument "sound is non-eternal, because it has the nature of sound," "being produced" would serve as a Mímáṃsaka upádhi, to establish the vyabhichára fallacy, as it is reciprocal with "non-eternal;" but the omitted clause excludes it, as an upádhi must be consistent with either party's opinions, and, of course, the Naiyáyika maintains that "being produced" always accompanies the class of sound. Similarly, if we defined the upádhi as "not constantly accompanying the middle term and constantly accompanied by the major," we might have as an upádhi "the nature of a jar," as this is never found with the middle term (the class or nature of sound only residing in sound, and that of a jar only in a jar), while, at the same time, wherever the class of jar is found there is also found non-eternity. Lastly, if we defined the upádhi as "not constantly accompanying the middle term, and constantly accompanying the major," we might have as a Mímáṃsaka upádhi "the not causing audition," i.e., the not being apprehended by the organs of hearing; but this is excluded, as non-eternity is not always found where this is, ether being inaudible and yet eternal.