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A SOURCE-BOOK IN JAINA PHILOSOPHY
two types : (1) Svārthānumāna (inference for oneself) and (2) Parārthänumāna (inference for the sake of others).
SVARTHANUMANA (INFERENCE FOR ONESELF)
Svārthānumāna is inference for oneself in which we get valid inference on the basis of the vyāpti. But this is not expressed in the verbal proposition. It is meant for oneself and the moment it is expressed in the form of proposition it becomes parārthānumāna. The universal relation may refer to co-existence of succession. For instance, in the case of the invariable concommittance of mortality, and man, there is the universality of co-existence. But in the case of the presence of clouds and the consequent rain there would be succession.
SADHANA In the Pramānamimärhsā, ācārya Hemacandra mentions five forms of sādhana : (1) Syabhāva, (2) kāraṇa, (3) kārya, (4) ekārthasamavāyī and (5) virodhi.1 Svabhāva sādhana is the essential characteristics of the object. As for instance, heat is the characteristic of the fire. Śabda (sound) is non-eternal because it is not the cause (kāruņa), it is the effect (kārya). When we see the collection of dark clouds in the sky, we infer the possiblity of rain and in this, the relation is between cause and effect (karana-kārya). In the inference between cause and effect there must be necessary relation between cause and effect and not the contingent relation. Moreover, the absence of that cause should bring the absence of the effect. The inference from effect to cause is the type of inference in which we proceed from effect to the cause of that event. For instance, we see the open space outside wet, when we get up early in the morning, then we infer that it must have rained. In this, we proceed from effect to the cause.
In some cases it is possible to have a conjunction of effect as in the case of juice of many fruits. To infer the nature of the juice from the fruit is the inference from cause to effect. But to infer from the juice, the nature of the fruit would be from effect to cause. This
1 Pramānamimärhsā 1; 2, 12
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