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recognise an ultimate reality; but the moment an attempt is made to express it in words, the essence of it escapes our grasp and we are left with an illusion. Thus, even Nirvana, as empirically understood and expressed, is a myth, an illusion. See Milindapañha, pp. 72, 265, 306, 309 where also it is stated that Nirvana is a reality, is of the nature of absolute bliss, but details regarding it cannot be expressed in our empirical language with its limitations.
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(1980) Vyapaka (determinant concomitant) and vyapya (determinate concomitant)-The rule of invariable concomitance (vyapti) is an essential link in inference. One sees smoke, the mark of inference (linga) and infers thereby the presence of fire, that is to be established (sadhya). But for this one must be convinced of the relation between the linga and the sadhya; the invariable concomitance between them must be known. This relation can be of the type of cause-effect or identity according to the Buddhist; or as Nyaya says by repeated experience of their consistency in respect of presence and absence (anvaya-vyatireka) one must know them to be invariably concomitant, one of them being the vyapya and the other the vyapaka. For example, fire is vyapaka (determinant concomitant, more extensive) and smoke vyapya (determinate concomitant, less extensive). Fire is present in all those cases where smoke is present and in many more and so the presence of smoke determines the presence of fire, and the absence of fire can determine the absence of smoke.
(1982-1983) Pradhvamsabhäva (posterior non-being)
If one destroys jar with a stick, there is said to be the non-being of the jar caused by its destruction. But this, in the Jaina view, as also in the Samkhya, is not just non-being; it is the potsherd that is the pradhvamsabhava of the pot.
(1992) The Nyaya-Vaiseṣika holds that in the state of emancipation the soul has no happiness; or pain or knowledge or any other quality.
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