Sudha Sagar Hindi English Jaina Dictionary

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

Page 397

(378)
(upanaya) 8. Correction of the application (upanaya suddhi) 9. Conclusion (nigamana); and 10. correction of the conclusion (nigam and suddhi). N. Page 9.
-Pak ṣa (the minor term) is that which is asserted to be connected with the (major term or) Sadhya, and is not excluded by perception etc., it is to be used here (in an inference for the sake of others) as exhibiting an abode of the reason (i.e., the middle term, called hetu). Otherwise, owing to a misconception as to the abode of the reason (i.e. paksa or minor term) as intended by the disputant, his reason (hetu or middle term may appear to his opponent as absurd. A man who has come to behold the excellence of an archer will have to behold the opposite of it, if the archer hits without fixing an aim. N. 15-16.
तु के प्रयोग के प्रकार The reason (or the middle term, hetu) may be used to show connection or the opposite of it; in either of these two ways, the Sadhya (that which is to be proved) can be proved. N. 17. साधर्म्य दृष्टान्त - Where the inseparable connection of the major term (Sadhya) and the middle term (Sadhana or hetu) is shown by homogeneousness (Sadharmya), the example is called a homogeneous one, on account of the connection (between those terms) being recollected. N. 18. वैधर्म्य दृष्टान्त - Vaidharmya Dr stānta - The heterogeneous example is that which shows that the absence of the major term (Sadhya) is followed by the absence of the middle term. N. 19.
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ज्ञान के पाँच भेद - The five divisions of knowledge - In the Rāyapaseniya sutta, Kesi-Kumāra, a follower of Parsva is described as giving the same five divisions of knowledge as are found elsewhere in the Agamas. This theory in its basic form, is presupposed by the Jaina doctrine of karma which, in its fundamentals, is beyond doubt preMahavira. The āgamas are unanimous as regards the fivefold divisions of knowledge, and there is no Controversy between the Svetāmbaras and Digambaras regarding it/ S.J.P. 27. प्रमाण Pramāņa Knowledge of a person of right attitude was considered as valid knowledge.
ज्ञान और दर्शन के विषय में मतवैभिन्न - Controversy regarding conation and knowledge-Conation is the prehension of the generality of the objects and knowledge is the prehension of the details (ākāra) of the object. Dr. verses 43,44. The indescribable prehension by the soul of the mere presence of objects having general and particular qualities is conation. Dr. verse 483. Conation prehends generality and knowledge prehends particularity is not a tenable view, because reality is universal cum particular. Vrtti. P. 80. Brahamadeva's commentary on Dravyasa ṁ graha.
Experiencing of the self is conation, and the comprehension of the external object is knowledge.
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Dhavala (commentary on Satkhandagama by Virasena Satprarupaṇā, part I Vol I Page 383.