Tulsi Prajna 1978 07

SR No.: 524515
Original Sutra Author: N/A
Author: Shreechand Rampuriya, Nathmal Tatia, Dayanand Bhargav
Publisher: Jain Vishva Bharati
Publication Year: 1978
Total Pages: 142
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 3 MB

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and hence through all the creation. In quantum mechanics terminology one can say that eigen vectors of all the three are non-zero and whenever there is dominance of one type of state-intensity it leads to Alfa,
Tiefg and airf fe. It may be noted that in these processes, the cosmic inertia a#: prevents the processes of evolution at every stage while ata has creation properties and the 75t: has the properties of preservation. The Japanese quantum Physicist Dr. Sakurai has likened the three guņas with creation, preservation and annihilation operators and the respective operators can be termed as Brahmă, Vishnu and Mahesa operators. Also the language of ambliquity crept into the concepts of philosophers at quite an early date. The language of negation and ambliquity about māyā etc. is a result of similar concepts in philosophy. The māyā is attributed with very peculiar properties like neither a nor 377 nor 5 0164etc. These concepts are similar to the notions of modern scientists about the physical realities of microscopic systems e g. benzene ring was considered to be neither close nor open but an admixture of two states or a resonance state. In the light of all these developments the syllogisms of NAVYANYAYA are to be changed for all these developments. The mathematical preliminaries are being developed by the author.5
In yoga-darśana we find a siddhi through which one can find the distinction between two identical particles. The yoga sūtra is,
"जाति लक्षणदेशैरन्यतानवच्छदात् तुल्ययोस्ततः प्रतिपत्तिः" In commentary to this sūtra by Bhoja (719-afa) there is an example of two identical Pārthiva-parmāņus of same colour which are placed at the same point. This siddhi appears just to reveal the exchange degeneracy in Yogic-Pratyakşa
Despite these concepts of six Darśanas, Jainas contributed a lot to philosophy through the concepts of Syādvāda. The Syädvāda or Anekānta vāda of Jaina Philosophy is a unique feature of this school. As we have seen the quantum mechanical concepts have questioned the validity of causation-theoratical applications in microscopic systems leading to notions similar to those of Syādvāda. Although big dignified scholars like Sankarācārya have refuted Jain Philosophical notions involving many ambiguous statements. But these days the experimental evidences have proved beyond doubt that the stern applicability of cause-effect relations is no more a realistic approach for microscopic worlds where particles may behave like waves. These advances have confirmed the validity of Anekānta-Paksa (3 78-99) of Jaina Ācāryas. Here we question the validity of Anvaya and
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