Outlines of Jainism

SR No.: 007012
Original Sutra Author: N/A
Author: S Gopalan
Publisher: Wiley Eastern Private Limited New Delhi
Publication Year: 1973
Total Pages: 216
Language: English
Classification: Book_English
File Size: 9 MB

Page 91

82
JAINISM
folding the character of probans is called reason.' "Example is the statement of an illustration."11 "Application is the act of bringing the probans into connection with the minor term (dharmin)."12
"Conclusion is the predication of the probandum.'
We may, in this connection point out that the second member is considered important since it gives us a hint regarding the conclusion. We may also note that the example may be of two kinds : homogeneous example (sādharmya dṛṣṭānta) and heterogeneous example (vaidharmya dṛṣṭānta) as is clear from the propositions : "Where there is smoke there is fire" and "Wherever there is no fire, there is no smoke."
10
The five-membered and the ten-membered syllogisms are accepted in Jainism since they are useful to the layman who is not expected to be an expert in logic. They are also useful while removing a doubt that might have arisen in the mind of the person listening to the argument.
The ten-membered syllogism referred to here is that found in Bhadrabahu's Daśavaikālika-niryukti.14 The ten members are :
13
Pratijñā (non-injury to life is the greatest virtue)
Pratijñā-vibhakti (non-injury to life is the greatest virtue according to Jaina scriptures)
Hetu (those who adhere to non-injury are loved by gods and it is meritorious to do them honour)
Hetu-vibhakti (those who do so are the only persons who can live in the highest places of virtue)
Vipakṣa (but even by doing injury one may prosper and even by reviling Jaina scriptures one may attain merit as is the case with brahmins)
Vipaksa-pratiṣedha (it is not so, it is impossible that those who despise Jaina scriptures should be loved by gods or should deserve honour)
10 Ibid., II. 1. 12
11 Ibid., II. 1. 13
12 Pramāṇanayatattvälokaālankära, III. 49-50
13 Ibid., III. 51-52
14 Cited in S.N. Dasgupta, op. cit., p. 186
Dṛṣṭanta (the Arhats take food from house-holders as they do not like to cook themselves for fear of killing insects)