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168 1
[ III. 50-52
remain eternal for ever. And Ghata (Jar) Pata (cloth), etc., which are Anitya (transient) will remain so for ever. So Nityatva (eternality) has no place in the transient things and transience in eternal things. In short, it has recognized both the eternal and transient things no doubt but it does not admit that one and the same thing can be Nitya and Anitya at one and the same time. This is the differentiating feature and that is why VaiseṣikaDarsana is not Jaina Darśana.
SANMATI-TARKA
Jaina Philosophy harmonizes antagonistic properties of a thing while Vaiseșika Philosophy recognizes distinction between them. This is a radical difference between both the philosophies. In the same way, the explanation exists between general and particular. Vaiseṣika-Darsana acknowledges two independent elements namely general and particular designations of a thing. Jaina Darsana dogmatizes that a thing has a twofold nature (general and particular) and there cannot be two independent entities such as general and particular with reference to one and the same thing. 46-49.
Difference between Ekanta and Anekanta. standpoints in the case of Karya (effect) :
जे संतवायदो से सकोलूया भरणंति संखाणं ।
संखाय सव्वाए तेसिं सव्वे वि ते सच्चा ॥ ५० ॥
ते उ भयरणोवरणीया सम्मदंसणमगुत्तरं होंति ।
si wagrafanìzw at fa a qïfa qferai || 48 ||
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