________________
Parikṣāmukham
113
for teaching students. So in this and the next two aphorisms the two kinds of Driṣṭanta, and in aphorisms 50 and 51 Upanaya and Nigamana are explained.
Anezzená Aneri za uggûð eìszaggcETA: || 86 ||
48. Sadhyavyāptam sadhanam yatra pradarśyate sohnvayadriṣṭāntaḥ.
साध्याभावे साधनाभावो यत्र कथ्यते स व्यतिरेकदृष्टान्तः ॥ ४९ ॥
49. Sadhyābhāve sādhanābhāvo yatra kathyate sa vyatirekadriṣṭāntaḥ.
49. Where the Sadhana is shown as always concomitant with Sadhya, that is ( an example) of Anvaya Driṣṭānta.
50. Where the absence of Sadhana is mentioned through the absence of Sadhya, that is (an example) of Vyatireka Driṣṭanta.
Commentary
The Driṣṭanta or illustration which states a connection between the Sadhya (fire) and Sadhana (smoke) affirmatively e. g. 'where there is smoke, there is fire as in a kitchen' is Anvaya Driṣṭanta. The Driṣṭanta which mentions the same connection negatively e. g. 'where there is no smoke, there is no fire as in a lake' is Vyatireka Driṣṭānta.
This is propounded in another language in the Nyāyāvatāra as follows:
"Where the inseparable connection of the major term (Sadhya) and the middle term (Sadhana or Hetu) is shown by homogeneousness (Sadharmya) the example is called a homogeneous one, on account of the connection (between those terms) being recollected.
The heterogeneous example is that which shows that the absence of the major term ( Sadhya) is followed by the absence of the middle term." Verses 18 and 191.
1. “ साध्यसाधनयोर्व्याप्तिर्यत्र निश्चीयतेतराम् । साधम्र्येण स दृष्टान्तः सम्बन्धस्मरणान्मतः ॥ P-15
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
