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CHAPTER IX
277 on the other. Again, in the present instance of matter', the brief hints hitherto given of the Jaina atomic theory sufficiently indicate the nature of indeterminateness or manifoldness in reality.
Space or ākāśa is another example of a manifold real.' Its manifoldness is connoted, as in the case of matter, by its possession of parts. According to Abhayadeva as well as Prabhācandra even an incorporeal or formless real may contain parts or divisions, as evidenced by the obvious instance of ātman", which contains cognitive and other powers. Abhayadeva points out further that to be divisible does not necessarily mean that the parts” should be put together at some point of time prior to division. In other words the divisibility of space is a spontaneous feature.
The entire argument on the manifoldness of space, as well as of other reals, is developed by Abhayadeva in his polemic against the Naiyāyika view of ākāśa. According to
2.
1. For a somewhat clearer view of the problem, this account of
the indeterminateness of matter may be read in conjunction with the controversy regarding the sāvayavatva or otherwise of an atom in an earlier chapter (ch. VII). Cf, nanvanārabdhamūrtimaddravyāvayavatve gaganādinām niravayavatvaprasakter anekāntatva ekatvavyāghātaḥ, na...TBV, p. 641, For an explanation of the term anarabdha, occurring in this quotation, see infra, f. n. 5. äkāśasya...sāvayavatvarn ghatäder ivopapannan sävayavama
kāśar himavat-vindhyavaruddhavibhinnadeśatvāt / Ibid. 4. Ibid., p. 642, lines 9-11; cp, amūrtasyāpyātmano jñānādyadhi
karaṇatvapratīteh / PKM, p. 563, 5. The term for the state in which the parts need not be put
together prior to division is anarabdha.
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