Book Title: Contribution of Jainas to Sanskrit and Prakrit Literature
Author(s): Vasantkumar Bhatt, Jitendra B Shah, Dinanath Sharma
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

Previous | Next

Page 106
________________ Hemacandra on Justifying Syādvāda and Anekāntavāda 81 Care insertion of relation according to the Naiyayikas. It depends on the different modes (bhangi) of looking towards a particular fact. When it is said-'The mountain possesses fire' (parvato vahnimān), the existence of fire on the mountain is asserted through relation called contact (samyoga). The same fire does not exist on the mountain through relation called inherence (samavāya). It is the relation through which an object is apprehended as existing as well as non-existing in certain locus, which proves the essence of syādvāda Though all Aryans and non-aryans reside in India at present, they may be described as existing in England also through a particular mode of looking which is through relation called svasamrādadhikrtarājyatva (i. e. the property of being a kingdom occupied by a king ruling individuals of a particular state). The individuals in India are to be taken by the term sva. The king of them is the former king of Indian like Edward VIIth etc. The region conquered by him is England in which the kingdom of this type remains. Hence this existence is through the indirect relation called svasamrādadhikrtarājyatva'. Someone may say that he is in the room and is not in the room iltaneously. If it is left in this way, it would be contradictory like p. ~ p. But the apparent contradiction may be removed if this positive and negative factors are shown to be correct through some specific mode. One may say that one is in the room through the relation of contact (samyoga) and not in the room through the relation of inherence (samavāya). Though a woman is unmarried, she may be described as having a son (putravati) through insertion of a relation called prāgabhāvavattva (by virtue of being a locus of the prior-absence of a son). Though he is not married and no son, it amounts to say that there is the prägabhāva (prior-absence of a son. As per this syādvāda the apparently inconsistent pairs like 'existencenon-existence,' 'eternal-non-eternal etc. simultaneously feature the one and the same object relative to different limitors (avacchedakas). An individual may exist in some place in a capacity of husband, teacher, officer, father, actor etc. The wife feels the existence as husband, but others miss him not as such. In the same way, students, employees, son, spectators feel his existence as teacher, officer, father, actor respectively. In such case also an individual can be looked upon as different ways. A jar may remain in some place as such, but does not exist as cloth (ghatatvena ghatah asti na pațatvena) 14. In the same way, the knowledge of 'fire' may be described perceptual, Jain Education International For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352