Vaishali Institute Research Bulletin 1

SR No.: 522601
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1971
Total Pages: 414
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 9 MB

Page 76

SYLLOGISTIC INFERENCE
65
Now we come to the consideration of the second adjective 'indefeasible'. It means that the scripture accepted by the Jainas is not capable of being challenged and confuted by any person. In other words, it is possessed of unsurpassable authority. The third adjective asserts that it is not in conflict with the deliverences of accredited organs of knowledge and also with the plain meaning of any canonical text. In one word, these texts give voice to truths which are incontrovertible.
The aforesaid adjectives set forth the intrinsic merits of the scripture and its author. Now the rest of the qualifications which are stated in the verse set out the properties which are calculated to promote the well-being of the persons other than the author. The adjectival clause 'which gives instruction on ultimate truth' has pointed reference to the Jaina canon which sets out the categories, jiva (living creature), ajiva (inanimate objects) and the like. 'Conducive to the benefit of all' stresses the moral necessity of preservation of all living beings from injury and the attainment of the final goal of emancipation. The last clause means that the instruction of the texts sponsored by other rival schools only tends to lead all creatures astray from the right path. These teachers are impostors, conscious or unconscious, and mislead their followers and seek to deceive others for the sake of multiplying their supporters. An authentic scripture should be free from these limitations. It is noteworthy that the stance of each rival school an unbiased modern scholar has to exercise his own judgement on the respective claims.
Now the author proposes to deal with syllogistic inference which is resorted to for the enlightenment of another person. This purpose is served by perceptual cognition also. So the author sets forth the definition of an organ of valid knowledge calculated to benefit all seekers of light and not only the speaker himself, in the next verse.
Text svaniscayavadanyeşāņ niscayotpādanam budhaih parärt ham mánamākhyātam vakyam tadupacārataḥ //
Translation “An organ of valid cognition is said by. wise men to be one meant for others when it is apt to produce (the same) conviction in other persons in conformity with one's own conviction. It is effected through a verbal proposition (which is the instrument of such conviction and is thus regarded as equivalent to a valid cognitive organ) by transference of epithet (of the effect to the cause).” ... (X)