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The Sacred Books of the Jainas
experienced before, can be remembered. So universal concomitance can be reminded only by the Hetu and not by hundreds of examples'. This is also mentioned in Pramāṇanayatattvālokālankara III. 372.
108
तत्परमभिधीयमानं साध्यधर्मिणि साध्यसाधने सन्देहयति ॥४२॥ sadhyadharmiņi sadhya
42. Tatparamabhidhiyamānam
sadhane sandehayati.
42. This (Udaharaṇa) only raises a doubt in establishing Sadhya (e. g. fire) in the Dharmi (e. g. mountain) containing Sadhya (e. g. fire).
Commentary
Udaharaṇa is not the cause of universal concomitance. On the contrary, it raises a doubt whether fire is really in the mountain or not for we are given an illustration where fire may exist without the mountain which we see. It is after we remember the universal concomitance through Hetu that we come to the conclusion that the mountain is full of fire. Udaharana therefore is not an essential part of inference.
कुतोऽन्यथोपनयनिगमने ॥४३॥
43. Kutohnyathopanaya-nigamane.
43. Otherwise, why should there be Upanaya and Nigamana?
Commentary
We have already mentioned the five parts of the inference as accepted in the Nyaya philosophy of Gautama. The fourth and the fifth parts are Upanaya and Nigamana, viz. So is this hill full of smoke' (Upanaya) and 'Therefore this hill is full of
1. “ गृहीतसम्बन्धस्य हेतुप्रदर्शनेनैव व्याप्तिसिद्धिरगृहीतसम्बन्धस्य दृष्टान्तशतेनापि न तत्स्मरणमनुभूतविषयत्वात् स्मरणस्येति भावः । " Prameyaratnamālā. 2. “ नाप्यविनाभावस्मृतये प्रतिपन्नप्रतिबन्धस्य व्युत्पन्नमतेः पक्षहेतु- प्रदर्शनेनैव तत्प्रसिद्धेः ।"
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