Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

Page 48

The Problem of Reals
33 the pitcher in other words, is existent in the clay in an implicit form.
3. सर्वसम्भवाभावात्-It is impossible to get anything and everything from anything and everything. A certain thing, 'A' for instance, produces AI only; you cannot get B, C, D, etc. out of it. Why? Because AI, and not B, C or D, is implicitly present in A.
4. शक्तस्य शक्यकरणात-A thing is capable of producing only that which is existent in it.
5. Toatlama--A particular phenomena A. is called the cause of another phenomena Al. Why? Why are not the other phenomena B, C or D called the cause of AI? Because the effect AI is existent in A and thereby distinguishes A from B, C or D.
These five lines of arguments, according to the Sāmkhya thinkers establish the fact that the various non-psychical objects and phenomena are traceable in their causes; these, in their causes and so on until we come at something which is the one untimate uncaused cause of all non-psychical things. This fundamental nonpsychical cause is the Pradhāna, otherwise called the Praksti. It is essentially different from the Puruşa's or conscious principles and has all the characteristics of non-psychical phenomena mentioned above, viz. it has the Triguņa or three attributes; it is Aviveki i.e. it is undistinguishable from its attributes; it is the Vişaya or object of enjoyment for principles other than it;itis Sāmānya i.e. enjoyable by more than one self; it is Açetana or unconscious; and it is Prasavadharmi, i.e. it evolves non-psychical principles from within itself. But although the Pradhāna has the above characteristics in common with its evolutes, it has not their further features which have been mentioned before. It is not a i.e. it is self-existent and uncaused. It is not 34fca i.e. it is eternally existent. It is not 3Toifa i.e. it is limitless and all-pervasive. It is not ufu i.e. it is essentially Jaļa 'or inactive. It is not i.e. it is one and not many in number or modes. It is not 3TITTAT i.e. it is not dependent on anything. It is not fast i.e. it has no decay
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