Anekantajay patakakhyam Prakaranam Part 2

SR No.: 008406
Original Sutra Author: Haribhadrasuri
Author: Munichandrasuri
Publisher: Oriental Research Institute Vadodra
Publication Year: 1947
Total Pages: 503
Language: Sanskrit, English
Classification: Book_Devnagari & Philosophy
File Size: 11 MB

Page 111

CVIII
INTRODUCTION
(i) Evaluation-pp. 162-164.
(ii) The Jaina view about satkārya1 and asatkārya2 doctrines-pp. 163-164.
(iii) Is sruta-nisrita abhinibodhika jñāna distinct from asruta-nisrita-ábhinibodhika jñāna ?-p. 166.
(iv) Are the Jainas Polytheists or Monotheists ?-pp. 160-167.
(v) Exposition of kala3, svabhāva*, niyati, karman and udyama, the five elements necessary for the achievement of an object-pp. 167-172.
(vi) Difference between anekāntavāda & saṁsayavāda—
p. 172.
(vii) The Jaina definition of reality-pp. 172-173. (viii) Recourse to anekantavāda by the non-Jaina systems of Indian philosophy willingly or unwillin
1
In An Introduction to Indian Philosophy (p. 287) we have: "The theory of satkarya-vada has got two different forms, namely pariņāmavāda and vivarta-väda. According to the former, when an effect is produced, there is a real transformation (pariņāma) of the cause into the effect, e. g. the production of a pot from clay or of ourd from milk. The Sankhya is in favour of this view as a further specification of the theory of satkarya-vada. The second, which is accepted by the Advaita Vedantins, holds that the change of the cause into the effect is merely apparent."
For other details see p. 252 of "Notes" to AJP.
2 See "Notes" (p. 252).
3-4 See Svelaivatara Upanisad (VI).
5 As regards the views of the Bauddhas and others see "Notes" (pp. 252 & 267). In History of Philosophy (p. 467) by Thilly
it is said:
"Reality is now this, now that; in this sense it is full of negations, contradictions and oppositions: the plant germinates, blooms, withers and dies; man is young, mature, and old. To do a thing justice, we must tell the whole truth about it, predicate all the contradictions of it, and show how they are reconciled and preserved in the articulated whole which we call the life of the thing."
"Everything is essential and everything worthless in comparison with other. Nowwhere is there even a single fact so fragmentary and so poor that to the universe it does not matter. There is truth in every idea however false, there is reality in every existence however slight.-Appearance and Reality (p. 487)