Sambodhi 2012 Vol 35

SR No.: 520785
Original Sutra Author: N/A
Author: J B Shah
Publisher: L D Indology Ahmedabad
Publication Year: 2012
Total Pages: 224
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 37 MB

Page 117

Vol. XXXV, 2012 Concept of Anumana In Jainism
107 Criticism of Naiyayika by Acharya Dharmabhushana :
Acharya Dharmabhushana criticizes Naiyayika's definition of Anumāna - Lingaparāmarśonumanam. Dharmabhushana says that if we consider parāmars as anumāna, then, proving sādhya will be impossible. Because, lingaparāmars means the knowledge of linga or hetu, and through the knowledge of linga or hetu, one can remove the ignorance of linga or hetu, not removal of the ignorance of sādhya. Therefore, 'Sadhanāt sādhyavijñānamanumānam' is the proper definition of Anumāna, because sādhyavijñāna only can remove the ignorance of sādhyajñāna.
Thus, the meaning of Anumāna is removal of ignorance of Anumeya and getting the knowledge of the meaning of anumeya. And it can only be possible through the knowledge of sādhya, not through the knowledge of Hetu or parāmars. Thus, the direct kārana of Anumiti is the knowledge of sādhya.
In short, the knowledge of sādhya (sādhya-vijñāna) itself is the inference - a valid source of knowledge. This Anumāna is the cause of resulting Anumiti.
Anumāna and Anumiti
Naiyayikas believe that anumāna is different from the resulting anumiti and Buddhists believe that resulting anumiti itself is anumān, both are identical. Jainas believe in both the stands, i.e. anumāna is identical with resulting anumiti, as well as different from it. The self in which there is pramiti according to pramāna, in that self there also seen the result of it. So, from the point of view of Pramata (Knower) the premāna and resulting anumiti are identical. And, when we consider, pramāna as a kārana-parināma (cause) and result as a kriyā-pariņāma (process) then, pramāna and resulting anumiti are different.
Thus, it is clear that Anumāna is the Asādhāraṇa kāraṇa of Anumiti. Giving etymological definition of Anumāna, Acharya Vadiraj writes, Anu, means, after. Means, the knowledge which arises After the judgment of constant concomitance (vyāpti) is Anumāna. Following Manikyanandi, Yashovijay called anumāna to the knowledge of sādhya acquired through sādhanā. He put two types – svārth and parārth and gave importance to swārth as it its the main element of Hetu-grahāna and sambandha-smarana.
Așțasāhasri - Anu vyāptinirnayasya paśchadbhavi manam . In Jainism, anumāna pramāņa is included in the paroksa pramāna,