Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 385

(366)
a pitcher, next adoll and so on, but earth continues as the constant substratum of these earthen things. Earth is thus the Urdhvatā sāmānya underlying these clay modifications. P. 172. - Knowledge of the forms - This being, this is etc., arising from a critical examination of the facts observed and non-observed and consisting in the establishment of relationship which subsists in all the three times, such as the relationship between the proven and the mark, 'tarka' or induction other
wise known as Uha. For example :Whatever smoke there is, all that is only when there is fire; if it (fire) be not there, that (smoke) is not there. P. 3/7-8.
अनुमान के भेद - Inference of deduction is of two kinds : (Inference) for one's own self and (inference) for others.
P. 319.
P. 187
T&T - Abode.
हेतु - Mark
P. 187. अनुमान संज्ञा का कारण Anumana is so called because it is knowledge which is based on a previous (Anu) cognition of the mark and recollection of the relation between the mark and the proven and which consists in a determination (Mana) of the object, subsequent to that previous cognition. P. 188. पक्षधर्मत्व - Existence in the Paksa. reffsher-Purposive effort. P. 191. स्वार्थानुमान - The svārtha or the infer
ence for one's own self, consists in a knowledge of the sadhya or the proven, through the apprehension of the Hetu or the mark and a recollection of its (inseparable) relation (to the Dharma). P/ 3/10.
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-The one and the only characteristic of the Hetu is that its incapability of being known otherwise (than in connection with the Dharma) is known for certain. P. 3/11.
Similars of the abode.P. 200.
न्यायाभिमत अनुमान के दो रूप - The yoga Philosophers admit the validity of the two forms of the Anumana, viz., the Kevalanvaya and the Kevala vyatireka. The former is inference based on positive experience that wherever there is the mark, there is the proven, The latter is inference based on a negative experience that 'wherever there is no proven, there is no mark'. The Jaina Philosophers point out that the Nyaya thinkers are certainly unable to attribute the Hetu in these two forms of the Anumāna, all the five characteristics stated by them. P. 202.
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साध्य The Sadhya or the proven is what is undetermined, unopposed and desired.
परार्थानुमान - An inference consisting in
a statement of the above and the mark is called the inference for the sake of others. by transference of epithet. P. 3/23.
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परार्थ प्रत्यक्ष A statement in words describing objects, determined by one's direct perception, is direct perception for others, since it causes direct perception in others, as for instance, see Just in front of you, the image of the lord Jina, loaded with ornaments which are interested with glittering pieces of diamond. 3/26-27.
अनुमान के अङ्ग To convince others, only the two premises indicating the abode and the mark are required and not propositions stating instances etc.
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