See also anyathāsiddhiḥ.
E. anyathā otherwise, and siddhri proving, establishing.
The being wrongly established or the establishing wrongly,
i. e. the being referred of an effect, or the referring an effect,
to a cause which is not the true cause. This may happen
in five ways, viz. a. by taking for cause what is prior to
the effect but only accidental to the real cause (‘saha tena’),
as by taking a potter's stick for the cause of a jar; or
b. by taking for cause something inherent to what is ac-
cidental to the real cause (‘yasya’), as by taking the shape
of a potter's stick for the cause of a jar; or c. by taking
for cause what is prior but is known to be the cause of
another effect (‘anyaṃ prati’), as by taking æther for the cause
of a jar, æther being the known cause of sound; or d. by
taking for cause what is prior but prior in so far only as
the real cause is produced by it (‘janakaṃ prati’), as by tak-
ing the potter's father for the cause of a jar; or e. by taking
for cause any thing foreign to the effect (‘atiriktam’), as
by taking the donkey carrying the earth of which the jar is
made, for the cause of the jar. The last error comprises,
indeed, in its generality all the preceding and is therefore
called ‘āvaśyaka’, the absolute error. E. anyathā and siddhi.
II. Not being established or proved otherwise; in the Sān-
khya Sūtra: ubhayatrāpyanyathāsiddherna pratyakṣamanumānaṃ vā (comm.
ubhayatrāpi vaiśiṣṭyapratyakṣe tadanumāne ca svarūpeṇaivānyathāsiddherna
tadubhayaṃ samavāye pramāṇamityarthaḥ . ayaṃ bhāvaḥ . yathā samavāyavai-
śiṣṭyabuddhirapi guṇādisvarūpeṇaiveṣyatām . atastatrāpi pratyakṣā-
numāne'nyathāsiddhe &c.). E. anyathā and asiddhi.
f. (-ddhiḥ) Disproving a cause or argument, by giving it a
different effect or application, coming to a different conclusion
from the same premises.
E. anyathā otherwise, and siddhi proving,
establishing.