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A SOURCE-BOOK IN JAINA PHILOSOPHY
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type of inference, is called ekārthasamayāyī inference, because there is the co-existence of the cause and the effect or the attribute and the object.
Inference from the negative relation of universality would be virodhi sādhana. For instance, fire and cold are contrary to each other. If one exists, the other cannot exist. In the presence of the fire, there would be no cold. But a small portion of fire cannot - remove cold, therefore the relation between the cause and the effect or the attribute and the object of attribute has to be adeqdate (samyak).
PARĀRTHĀNUMĀNA (INFERENCE FOR OTHERS) 1
Parärthānumāna is inference meant for others. It is communicated for the sake of others. Svārthanumāna is meant for self-expression. In the case of parārthānumāna, a person communicates his reasoning or the methods of reasoning for the sake of coming to the conclusion to other person who does not know. It is communicated through the propositional form (avayava). This knowledge and inference is not meant for one who already knows and has the knowledge of the methodology or reasoning.
In parārthanumāna knowledge is obtained by the self (svayamjñānātmaka), and while it is communicated to others through the medium of communication in propositional forms.
The conceptional content of parārthānumāna has to be communicated in the propositional form for the sake of giving knowledge to others. This type of communication in parārthānumāna may be considered in two forms : (1) affirmative and (2) negative. Both of them are based on the universal relation between the sādhya and sādhana. In the affirmative form of communication, the universal relation of the presence of the effect or the thing having attribute. For instance, the presence of smoke on the hill entails the inference of the presence of fire. The negative form of communication of universality of relation, gives the relation between the cause and the effect and the
1 Pramānamimärhsā 2, 1, 1 2 Pramānanayatattvāloka 3, 23
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