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The Sacred Books of the Jainas
been with some one who became omniscient without giving up his desires, not with the Arhanta who is absolutely desireless ].
. Every illustration has reference to either the Sādhya, or Sādhana or both. This gives us three forms of the Anvaya and three of the Vyatireka Dristāntābhāsa. Illustrations : (i) Sound is Apauruşeya (unproduced by man ) because it is devoid of sensible qualities ; whatever is devoid of sensible qualities is Apauruşeya, like (a) sensual pleasure (6) an atom or (c) a jar. [ Here (a) is an instance of the wrong illustration of the Sādhya ( because sensual pleasure is the opposite of Apauruşeya ) (b) of the Sādhana (an atom is not devoid of sensible qualities ) and (c) of both, the Sādhya and Sādhana ( for a jar is neither Apauruşeya nor devoid of sensible qualities ). These are instances of the Anvaya Dristāntābhāsa. (ii) Sound is Apauruşeya because it is Amūrttika ( devoid of sensible qualities ); whatever is not Apauruşeya is not Amūrttika as (a) an atom (b) sense-gratification or (c) space. [ This is a three-fold illustration of the Vyatireka Dristāntābhāsa. The atom, being Apauruşeya does not furnish an instance of the not Apaurușeya quality ; sense-gratification is not not-Amūrttika, and space is neither not-Apauruşeya nor not-Amūrttika ).
Anvaya Dristāntābhāsa also occurs where the order of the Sādhya and Sādhana is reversed in the exemplification of Hetu. Illustration : There is fire in this hill. Because there is smoke on it. Whereever there is fire there is smoke ( Anvaya Driştāntābhāsa ). [The true form of the Anvaya exemplification here should be “Whereever there is smoke there is fire" 1.
Similarly, Vyatireka Dristāntābhäsa also occurs when the Sādhya and Sādhana replace each other in Vyatireka exemplification. Illustration :
This hill is full of smoke. Because it is full of fire. Whatever is not full of smoke is also not full of fire.
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