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derations of its two elements of existence and non-existence separately i. e. one after the other (Kramarpana ) and the resulting apprehension of the aspect of the reality, although a novel one, kept the constitutive ideas of affirmative and negative sides of the reality, as much intact as possible and as much prominent as possible. But the two elements of existence and non-existence, instead of being attributed to the pitcher one after the other, may be applied to it simultaneously ( yugapat ). We may consider that the pitcher is at once both existent and non-existent and the new idea of reality that we get thereby consists in a more or less oomplete assimilation of the two elements of affirmation and negation, almost beyond recognition. So, the difference between the view-points of the third and the fourth Bhangas consists in this that whereas in the former, the positive and the negative constituents do not obliterate themselves in the new idea but continue to remain prominent as its back-ground, in the latter, they are mingled up into the new idea, although analysis of the new idea may hold them up as its two constitu. tive elements. It may be definitely stated here:
(1) That the pitcher, both as existent and non-existent at onoe is possible;
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