Agam 45 Chulika 02 Anuyogdwar Sutra

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 44

( xliii ) from its sound is an inference of cause from its effect (kajja). Under inference of kajja from kārana, simply the causual relation is exemplified. Our Text thus asserts: the threads are the cause of cloth, and not the cloth of threads; a lump of clay is the cause of a pitcher, and not the pitcher of the lump of clay. As an instance of the knowledge of gunin from guņa, the example of the inference of a flower from its smell is given. The knowledge of a peacock from its feathers is given as a case of the inference of the whole from its part (avayava). The knowledge of fire from smoke is given as an instance of inference from āsaya (Skt. aśraya).
87. The ditthasā hamma variety of inference (sutta No. 448-450) is stated to be twofold: samannadittha and visesadittha. 'Like one coin are many coins, and like inany coins is one coin' is an example of the former. Here the nature of a particular coin is sought to be inferred from the knowledge of the nature of such coins in general, or the nature of coins in general is sought to be inferred from the knowledge of the nature of a particular coin. The visesadittha type of inference is illustrated by the recognition of a previously seen person from among many persons.
88. Inference is further classified according as its object is a past, present or future event (sutta No. 451-453). The inference of good rainfall in the past is made from green forests, bumper crops, and overflooded lakcs at the present time. From an abundant availability of alms, a bumper harvest in the present is inferred. The future good rainfall is inferred from the clearness of the sky, a dark mountain, clouds with (yellow) lightning, thunder of clouds, whirl-wind (rotating clockwise), a red and humid evening, and the likel.
Contrariwise, the absence of rainfall, lack of bumper harvest, and future drought are inferred from dry forests and empty lakes, and so on, which are reverse to the above mentioned conditions (sutta No. 454-457).
89. The third category of knowledge, viz. ovamma (analogical knowledge) is twofold: sahammovanīta and vehammo vanita (sutta No. 458466) The former again is of three kinds, viz. kimcisa hammovanīta (e. g., as the Mamdara mountain, so the mustard seed in point of being possessed of a form or shape); pāyasa hammovanita (e. g., as the cow, so the gayal in point of its hoof, hump, tail, etc.); and savvasa hammovanita (e. g the arhats have acted like arhats). The vehamma-dhammovanīta is also similarly of three kinds.
1. For a similar example vide Nyāyamañjari, I, p. 117.