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[ III. 53
and Samyak (true) if they are grounded on
Anekanta.
SANMATI-TARKA
कालो सहाव गियई पुव्वकथं पुरिसकारणेगंता । fussi à à¤1(9) amanì ¿ifa aĦAF† || 43 ||
Kala (Time), Svabhava (Nature), Niyati (Destiny), Purvakṛta Adṛṣṭa (Unknown actions of the past) and Puruṣārtha (Effort)— all these five taken singly are false because they touch only one point. They all are true if they are made use of with reference to each other.
Origination of a new product is due to a cause. There are many schools regarding causation. Out of them all five are referred to here.
Some are Kālavādi who take Time to be the only cause and argue out that different types of fruits are due to winter, summer and monsoons. And this Ṛtubheda (change in season) is nothing but Kala-viseṣa.
Some are Svabhavavādi who regard Svabhava (Nature) as the only cause. Their central argument is that the walking capacity of the animals only on land, flying power of the birds in the sky, tenderness of fruits and the pointedness of a thorn are all due to nothing but their inherent Nature.
Some are Niyativadi whose favourite theory is that destiny only is the cause. They believe that what is
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