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95
Parikşāmukham
Commentary Sādhya (the major term) is defined in Aphorism 20. That which one wishes to establish is Sadhya. For example, we want to establish fire when we see smoke. So fire is Sādhya. But it should be noted that there should not be any Bādhā ( hindrance ). Hemachandra has mentioned that Bādhā is of six kinds (i) that which is opposed to Pratyakşa (ii) that which is opposed to Anumāna (iii) that which is opposed to Agama (iv) that which is opposed to popular belief (v) that which is opposed to one's own words and (vi) that which is opposed to belief
That which is opposed to Pratyakşa is thus illustrated. If one says that fire is cold, honey is not sweet, jasmine flowers are not sweet-scented, a pitcher is invisible etc. we have examples of Pratyakşabādhā. The instance of Bādhā by Anumāna is : "The palm of the hand is hairy'. Agama-bādbā is what is against the injunctions of scriptures, for example, "Dharma does not produce happiness after death”. It is enjoined in the scriptures that Dharma leads to happiness after death. Loka-bādhā is what is against popular belief. For example, "The skull of a human being is a clean object”. The popular belief in this case is that skulls of human beings are unclean objects. Bādhā regarding one's own words are exemplified in "My mother is barren." That which is against belief is. Pratiti-bādhā e. g. Chandra ( the moon ) is not Śaśi ( the moon ) We know that Chandra and Sasi are synonyms signifying the moon? 1. "TENIIGATATTHET #qanuatazit area: 11"
Pramāņa-mimāmsā I. 2. 14. 2. "तत्र प्रत्यक्षबाधा यथा अनुष्णोऽग्निः , न मधु मधुरं, न सुगंधि विदलन्Areatyeri, 37714 22:, 377raut: stoti, affar afetei scalig i SEATAबाधा यथा, सरोम हस्ततलं, नित्यः शब्द इति वा ।...आगमबाधा यथा प्रेत्यासुखप्रदो धर्म इति, परलोके सुखप्रदत्वं धर्मस्य सर्वागमसिद्धम् । लोकबाधा यथा, शुचि नरशिरःकपालमिति, लोके हि नरशिरःकपालादीनां अशुचित्वं सुप्रसिद्धं । स्ववचनबाधा
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