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

Page 113

Vyatireka syllogisms (894-ayfartati-at) i.e., Anvaya and Vyatireka stand no more valid means to prove a result. On the contrary Jaina philosophy has sapta-bhangi-nyāya. Everything possesses many Dharmas (attributes) but Sankaracharya refutes the anekānta-vāda in the sutra-( fea s ala) which means that opposing attributes can not exist in the same thing simultaneously but the Anekānta-vāda has such provisions under notions of relative nature of all attributes usually all pandits of traditional non-mathematical logic and philosophy take such arguements to be very much authentic as they are satisfied that these arguments are based on deterministic formulations, but they are not aware of the fact that in microscopic dynamics such arguements have loose bearings and are quite incapable of explaining many physically observed phenomena. In fact according to Jainas a Vastu can be asti-swarupa and nāsti-swarūpa with respect to swarūpa-catustaya and para-catustaya (Dravya, Kshetra, Kāla and Swabhäva). Even these days, science talks of such events in the language of probability. The probability-notion in Syādvāda is very striking. Some scholars like Raghunath Acārya started developing symbolic logic also and assumed certainty to be unity in the language of probability. Sankarācārya while refuting Syādvāda of Jainas, behaved like Einstein in refuting the uncertainty principle of Heisenberg, througout his life.
The Sapta-Bhangi Nyaya has seven bhangis : 1. Faffa 2. Fer FATEA 3. ftrafea, ForFarfa 4. Farafaaaaaa 5. स्यादस्ति स्यादनिर्वचनीयमस्ति 6. स्यान्नास्ति स्याद् अनिर्वचनीयमस्ति 7. FUTEFFA Farfatfat fure afaágatuarea i
Here in this language we find the notion of probability quite similar to one in depicting the physical situations of quantum mechanical states. First three are clearly the sentences of mere probabilities while other ones have the notion of ambiguity and incapability of expressions on the basis of language. In the 4th Bhangi we have Anirvacanyata on account of simultaneous existence of opposing attributes and the 5th, 6th and 7th Bhangis deal with Adirvacaniyata w.r. to Astitvaswarūpa, Nāstitva-swarūpa and both. Similar language is used by scientists in describing the physical situations in an event which is probable but to a certain extent only. It may be pointed out that the language of quantum mechanics is not the language of negation as used by Sankaracarya in describing the attributes of Māyā :
सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो ।
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