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Jain Phraseology into English.
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constantly changing. To be is to be in relation So, when we know a thing, we know the relations-some, if not all-in which it stands to us and to other things. To that ectent we know the thing as it is. There are other present relations which we do not know, and there are other possible relations also which we may not know under our present state of development. This residuum of relationships is the noumenon. ( The task of our research ought to be to fix these unknown relations, and not to go in the quest of the phantom" thing-in-itself.") (Gandhi's
lecture ) Asiatic Quarterly Review p. 174 July 1900. Samyag-jnana-artira-knowledge purged of all infatuating
elements. Syad-vada-Fraig-doctrine of the inexpugnability of the
inextricably combined properties and relations. Sansara-Far—the mundane world. Samvara-a-Stopping the inflow of karnas. Tirthankaras-aftegått:-(bridge-makers in the figurative sense.
that is those by the practice of whose teaching we can cross the ocean of mundane life and reach the
perfect state. Upadana—39a—the substantial cause. Vyapya--53714—that which is permeated by. Vyapaka- r -that which permeates. Vyvpya. Vyapak-bhava- 147 279H-the relationship bet
ween the thing defined, and the special characteri. stic given in the definition; viz, wherever the thing is, the characteristic must be, and wherever, the
characteristic is not, there the thing must not be. Vastu-ao- see padartha qeres ) every dravya is a vastu,
( substance ). Vishesha-azta-particular (as opposed to general ( samanya
FATP. ) Vastutva--negra-the fact of being the subject of gunas (quali.
ties) and paryayas ( modifications ); it is a samanya svabhava a general nature of substances ( dravyas ).
