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ન્યાયકુસુમાંજલિ
[qelya तर्कस्तु प्रतिवन्धबुद्धिरनुमा स्यात् साधनात् साध्यधीदे॒धा स्वार्थपरार्थभेदत इयं तत्रादिमा साधनम् । सनिर्णीय परोक्षवस्त्ववगमो व्याप्तिं च नीत्वा स्मृति हेतोस्त्वेष परा, तथोपचरिता हेतुर्वभाषेऽनुमा ॥ ४ ॥
Tarka is knowledge of Fyapti (inseparable connection); Anumana is the knowledge of Sadhya (major term ) arising from Sadhana ( middle term ). This Anumana is of two kinds : Svarthanumana (inference for one's own self ) and Pararthanumana ( inference for the sake of others). The former of these is the knowledge of an indirect object arising after the recollection of Vyapti and correct determination of Sadhana, whereas the latter is that of an indirect object acquired by means of Sudhana ( Hetu ). Moreover the use of Hetu is also figuratively called Anumana. ( 4 )
Notes :---Tarka or Uha is the knowledge of an universal concomitance of any two objects, e. g. wherever there is smoke, there is fire. This knowledge is the basis of inference. It is the same as Vyapti-jnana mentioned in the Nyaya philosophy.
Sadhya means that which is to be proved. It is called a major term. Dharma, Sadhya and Anumeya mean one and the same thing. Sadhana is that by means of which Sadhya is proved. It is called the middle term. Sadhana, Fletu and Linya are synonyms.
The universal or inseparable connection of the middle term with the major term is called Vyapti or
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