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A SOURCE-BOOK IN JAINA PHILOSOPHY
into two types : sādharmya upamāna and vaidharmya upamāna. Sādharmya upamāna is further distinguished into three types :-(a) Kincit sādharmyopanīta. It consists of the similarity in terminology like aditya and khadyota, candra and kumuda. The terms applies to the similar objects on the basis of similarity of functions denoted by the words. (b) Prāyaḥ sādharmyopanita-This is based on the points of similarity perceived in two objects. For instance, when we see an animal in the forest which resembles the cow we say that this animal is like the cow. Because there is "sufficient similarity between the two. (c) Sarvasādhrmyopanita-In this there is complete similarity so as to deny the same quality to the other individuals and other objects. For instance, the object or the individual is unique because the qualities that one possess cannot be applied to others. For example, indra is Indra only, Tirthankara is tīrthankara only and Chakravartin is chakravartin only.
Vaidharmyopanīta upamāna is based on the points of difference. It is also of three types : (a) Kiñcit vaidharmyopunita-In it we express the distinction between the cow and the horse (b) Prāyovaidharmyopanīta-In this, there is emphasis on the distinctions on the contrary qualities. For instance, the black is not white. (c) Sarvavaidharmyopanīta, In this, the specific and peculiar qualities have been specifically distinguished. For example, a good man did actions which are good only and bad man very often does action consistance with his character.
Dr. Mohanlal Mehtā says these examples are not adequate to explain this type of analogy. We may give examples of good and the bad, the servant and the master etc.
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AGAMA
Agama is testimony. It is the acceptance of an authority. It is of two type (i) Laukika āgama and (il) Lokottara āgama. Laukika āgama refers to the expression regarding the empirical events and Lokottara āgama refers to the philosophical and spiritual discussions
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Jaina darśana Dr.-Mohanlal Mehta
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