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1. आन्धनसंयुक्तवह्निमानयं पर्वत: धूमात् । and not
2. वह्निमानयं पर्वतः धूमात् ।
With these observations we proceed to the second variety of the hetus viz., the non-causal variety.
According to Vātsyāyana, Sāmānyatodrsta inference is based on a hetu whose invariable concomitance is based on experience. He illustrates this by giving the case of inference of the gait of Sun through its change of position which is obviously a case of an invalid inference. Seșavat, also, under its second interpretation, is a case of non-causal hetu as it is a case of inference of one alternative out of many possible alternatives by eliminating the rest of the possible alternatives3. Under the second interpretation of Sāmānyatodrsta also the example given is that of the inference of Ātman through desires, etc. Here the proban and the probandum are not perceivablet.
The Yuktidipikā adopts a very critical approach with regard to non-causal type of hetus. It says that any case of inference where the probandum is perceivable is not a case of Sāmānyatodľsta at alls. The exclusive feature (व्यछेच्दक) of Samānyatodrsta cannot be Vyāptigraha or knowledge of invariable concomitance since it is common to all types of inference. The Yuktidipikākāra was intelligent enough to make fun of the inference of the gait of Sun through the change in its position (given by Vätsyāyana) by comparing it to another obviously invalid inference of the growth of the houses by the analogy of the growth of trees'. The exclusive feature of the Samanyatodrsta, 1. Bhāsya, 1.1.5. 2. ब्रज्यापूर्वकमन्यत्र दृष्टस्यान्यत्र दर्शनमिति, तथा चादित्यस्य तस्मादस्त्यप्रत्यक्षस्याप्यादित्यस्य ब्रज्येति ।
___--Ibid., 1.1.5. 3. शेषवन्नाम परिशेष: स च प्रसज्यप्रतिषेधे ऽन्यत्राप्रसङ्गाच्छिष्यमाणे सम्प्रत्ययः ।
-Ibid., 1.1.5. 4. सामान्यतो दृष्टं नाम यत्राप्रत्यक्ष लिङ्गलिङ्गिनो : सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिड्गी गम्यते ।।
-Ibid., 1.1.5. 5. यत्त्वेतत्सामान्यतो दृष्टमनुमानमेतस्मादतीन्द्रियाणामर्थानां समधिगम : प्रत्यवगन्तव्यः।
-Yuktidipika, 5. 6. सर्वत्रैव ह यनुमाने क्वचिदर्थयोरव्यभिचारमुपलभ्यान्यत्र तज्जातीययोरर्थयोरव्यभिचारं प्रतिपद्यते ।
-Ibid., 5. 7. तद्यथा देवदत्ते गमनोद्देशान्तरप्राप्तिमुपलभ्यात्यन्तादृष्टज्योतिषां देशान्तरप्राप्ते
र्गमनमनुमीयते । तथा प्रासादादीनां वृद्धिपर्वकं दीर्घत्वमुपलभ्योषधिवनस्पतीनां दीर्घत्वदर्शनात् वृद्धिरनुमीयते ।
-Ibid., 5.
तुलसी प्रज्ञा
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