Way of Life Part 1

SR No.: 006513
Original Sutra Author: N/A
Author: Bhadraguptasuri
Publisher: Vishvakalyan Prakashan Trust Mehsana
Publication Year: 1986
Total Pages: 432
Language: English
Classification: Book_English & Religion
File Size: 22 MB

Page 108

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THE WAY OF LIFE
does not give a place to Dharma where will he be born after his death ? He will only court ruin; go to hell or be born as an animal. There again you will get the pleasures of the five senses; will you not? Think of this calmly. Give a place to Dharma in your life; and for this reason, understand Dharma; understand the true nature of Dharma; and to attain this objective, sit at the feet of the enlightened men and study Dharma.
AVYAPTI (INADEQUACY); ATIVYAPTI (EXTENSIBILITY) ASAMBHAV (IMPOSSIBILITY)
To understand the true form of the doctrines of Dharma and to determine them with intellectual incisiveness is absolutely necessary. The nature of any object should become free from these three defects. It is not difficult to understand the defects; do not worry. Do not be afraid. Avyapti is the name given to that quality which is present in an object to some extent; not fully. For instance, we say, "The cow is white"; but this is not true of all cows. Some are white; but some are black. The quality of whiteness is not present in a black cow. So, it has the defect called avyapti or inadequacy. Ativyapti is the name given to that quality which is present in one object but which is also present in other objects. For instance; "The animal which has horns is an OX". "Not only oxen, but also cows and buffaloes have horns. Therefore, it is called ativyapti or extensibility. It is very easy to understand the meaning of the defect called asambhav or impossibility. Someone has defined a donkey as that which has horns. No donkey has horns. It is impossible that donkeys should have horns. In other words, the quality is not present in the object.
In the words of the Jin we do not find anyone of these three defects. Therefore, in the words of Jin there is no contradiction of any kind. The utterances of some other founders of religion also may be devoid of contradictions; but they may not be omniscient or they may not be Jins. CONCORDANCE ONLY IN MULTIPLE VISION
Question: What is the reason for this ? Concordance is possible only in the words of Jin. Is that so?