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 398

P. 18, I. 41
NOTES
267
a pāgabhüva, is procluced. Tho worel prāgabhāva' occurs in Vol. II, ou ), 31, 1), 8-9 and on p. 173 ,1. 6. It is oxplained in the super-oom. (Vol. 11, p. 91). Fnrthor, a quotation by way of its illustration is given there, It means: the non-oxistence of dulki (curl) in kşira (milk) is called prāgabhāva',
It may by noted that prāgabhaina or dhvanisa is rogarded by the iais esikus as the cablurīnce of a thing; but, according to the Jainas it is as much a blūra is the thing itself. Moroover, tho so-callol ablāvut is not tuccha or mithyā i. e. nosubstantial nothing as some Vedāntins would have it, lmt is an aspect of thiva and thorofore the bhāvs, itself.
There is mention of pralinisībuna in Vol. II on }, 173, 1. 7.
In Sililhasena Canis com. (L. 374) on TS (V, 29 ) there is an exposition of bluze.
P. 18, 1. 3. The word "areka' is explainoil in the com, as'āsankā', This word occurs on p. 19, 1. 13.
P. 18, 11. 3-7 & p, 10, 1. 3. l'or rolutation see pp. 132-133.
P. 18, 1. 4. Dravya' means, no doubt, a sabstance; but, according to Jainism it is not without paryayo (modification), and hence utpada (origination) and nyaya ( dissolution) in addition to dluuya (permanence Same is the case with paryaya; for, it is not without dravya, and hence dhrunya over and above upala and vyart. Thus everything that exists is alprarles-gay-throuvy-yukte? This is why reality is defined in Jainism as substance-cumomnole.
This concept of reality may remind a student of biology of the concept of metabolism. For, it affords an exact parallel, since motabolism consists of two opposite processes viz. anabolism and catabolism. These respectively mean the process of breaking up and that of building up, They are held together by a synthetic process of equilibrium known as notabolism. Roughly speaking, the living process is a combination of alternative processes of birth and death the equilibrium between which is maintainel by a life-process itself. Disintegration is necessary for the release of energy for lifo, and integration for building up låtent energy. Maintenance of the suitable equilibrium betweou these two is again necessary for continuance of lifet.
A student of philosophy may compare this concept with the dialectic concept of Hegel—the concept which implies two opposite processes of thesis and antithesis both combined by synthesis,
I See "Notes” (p. 26) on SM. 2 Cf. Siddhasena Gani's com. (p. 378) on TS (V, 29) and AJR
(p. 119). 3 Cf. "374147316 ag-TS (V, 29) "*" 4-5 See Prof. A. Chakravarti's article “The Contribution of Jainism
to World Culture (pp. 85-86) published in "The Jaina Antiquary” (Vol. IX, No. 2).