Tulsi Prajna 1992 04

SR No.: 524570
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1992
Total Pages: 130
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 117

AN EXAMINATION OF BRAHMA-SUTRA II, 2,33*
Dr. Ramjee Singh
1. Aphorism and Contradiction
The aphorism under examination seems to be an innocent statement of the Law of Contradiction. However, the purpose of this aphorism? is to examine the Jaina logic of seven paralogisms, which is declared to be a wrong theory because in one substance it is not possible that contradictory qualities should exist simultaneously.
However, I think that many of the misgivings would have been avoided if there would have been proper reference to the Universe of Discourse and a little more sympathetic understanding of the Jaina point of view. For, even the law of Contradiction means that two contradictory terms B and Not-B cannot both be true at the same
* The Brahma Sūtras are the earliest known work on the subject. Papini refers to Päräsarya Sūtras (in iv. 3.110). Most probably these are the same; but they are neither the vedānta sūtras, as the commentators percieve nor the substance of the Upanisadas. Sūtrakār cites quotations from 8 other Acharyas. Furthermore he advocates absolutistic thiesm and refutes of the opposed systems. The opponents are the Samkhyas and Mimānsakas and not the Arhatas or Jains as such.
The Jains recognise two fundamental catagories of objects Jiva and Ajiva, self and non-self with their subordinate catagories etc. But the Sūtrakar (in II. 2.33-36) does not propagate or reject the Jain theory. He simply talks about the 'Negation'. Previously he refuted the admission of Samayāya (as a separate existence) in Sūtra 11.2.13 (FHITETYTTATEH Altanzaafena:) and now he speaks not to inhere in one and the same thing contradictory attributes as existent and nonexistent because it is also impossible (नंकस्मिन्नसम्भवात्).
Anyhow the reputed and learned scholar like Dr. Ramjee singh bas examined the Sūtra (Not the all four Sūtras) critically. He has included latter thinkings and the views of the commentators and maintained that any charge of contradiction against the co-presence of being and not being in the real is a figment of apriori logic. We invite the scholars to join him and discuss the matter throughly.
-Editor