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JAINA THEORIES OF REALITY AND KNOWLEDGE
between themselves the entire content of the real, although they display a distinctive (visista) structural and functional individuality-not found in the individual constituent elements—in their combination. This is illustrated by the oft-quoted instance of Narasimha' (the Man-lion): As the name itself suggests, Narasimha is a combination of nara (man) and simha (lion). Nevertheless, it indicates a being which is somehow different, in its combination, from the parts severally entering into its making, although it is impossible to get such a being outside the parts in question.
Similarly jaggery (guļa) and ginger (nāgaram or sunthi) are said to cause phlegm (kaphahetuh) and bile (pitta
1. Durveka explains this being as: hiranyakaśipuvadharthanirmita
narasimhātmakaḥ / HBTA, p. 343. 2. Cf. na naro nara eveti na siṁhah simha eva vā/
śabdavijñānakāryāņāṁ bhedājjātyantarań hi tat// na naraḥ simharūpatvāt na siṁho nararüpatah /
sāmānādhikaranyena narasimhah prakirtitah // Quoted in AJP, Vol. I, p. 71, f.n. 1 and NKC, Vol. I, p. 369. The first verse is quoted also in Siddhasena Gaņi's Com. on Tattvārthadhigamasutra, Kapadia's edn., p. 377, as well as in JTVS, p. 11 (with slight variations in the last work). The verse following it in JTVS as well as in TRD and all the verses preceding it in TRD may also be seen.
For a variant verse in which the same analogy is expressed, see SM (text), p. 20, and TPSJ, p. 79. Besides TPSJ see also TSS, kās. 325, 1733-1736 (together with PK on all these kās.), HBT, p. 104, and HBTA, p. 343 (in all of which reference is made to it either for a statement of, or a criticism against, the Jaina position). This analogy is cited in a few other non-Jaina works (e. g. NVVS, p. 261, the tippaņi against p. 88, line 16), often in somewhat different contexts. See also AGAV, pp. 103 and 108, TSV, p. 435, PKM, p. 536, TRD, p. 245, AJP, Vol. I, pp. 65, 77 and 302, SJPT, pp. 214 and 215, AVV, p. 147, NVVS, pp. 87-88 and SM (text), p. 151.
