Scientific Contents in Prakrta Canons

SR No.: 001670
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1996
Total Pages: 608
Language: English
Classification: Book_English, Science, & Religion
File Size: 9 MB

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150 : Scientific Contents in Prākṛta Canons
and its ornaments are cited as examples in this regard. This definition is also akin to the earlier ones as changeability refers to specific properties or modes and permanence to qualities. These terms have been generalised by Umāsvāti in an aphorism stating that a reality consists of qualities and modes. It is, thus, a substratum for them. This definition represents synthesis of the exclusivists like Buddhas and Vedāntin's opinion1". This definition is ahead of Uttaradhyayana 19 which specifies a reality with qualities only and is suggestive of Vaiseṣikas influence. Jaina20 has referred the periodical modification of the definition of reality in Uttaradhyayana, Pravacansara and Pañcāstikaya. Amṛtacandra21 has qualified reality with length and breadth. While the breadth represents coexisting attributes, the length represents consecutive attributes.
The existential definition is highly peculiar to Jainas and it has made the definition of other realities as defectless as possible.
Based on the above properties of general and specific attributes, qualities and modes or existentiality, one is in a position to define reality in a more concrete form. Accordingly, it can be defined as an entity consisting of aggregation or combination of eight general and 3-6 specific attributes, 15· 21 natures and existential characteristics. It means that a reality in Jaina philosophy is neither a particularity nor a universality exclusively, but it is a synthesis of both these types as Mehta has pointed out. Padmarajaiyā22 has stated these attributes in terms of their static and dynamic nature and has mentioned the reality to consist of a blend of both of them. It does not have any exclusive nature. This definition has accommodated all these types of attributes and has been made as accurate as possible.
The Vaiseṣikas are also credited for defining their reality of Dravya (material and non-material) which is an entity virtually equivalent to Jaina realities inclusive of the living and non-living. They define it as an entity having action or motion, quality and