Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 449

Non-Sectarian and Liberal Outlook
śāstrakārā mahātmānaḥ prāyo vītaspṛhā bhave/ sattvärthasaṁpravṛttaś ca katham te'yuktabhāṣiṇaḥ //15// abhiprayas tatas teṣām samyag mrgyo hitaiṣinā/ nyāyaśāstrāvirodhena yatha”ha Manur apy adaḥ //16// Meaning: The great seers who have composed scriptures were mostly free from desires and well disposed to do good to all people. So, why should they preach wrong, improper and harmful principles? Hence we should examine their intention in such a manner as it would become consistent with logic or reason; even Manu has stated to this effect.
In this very section, after the topic of God, the author examines the doctrine of Prakṛti, propounded by Kapila. Having pointed out defects in the doctrine as expounded by the Samkhya thinkers, he brings out the object behind Kapila's propounding it and in conclusion declares:
421
evam prakṛtivado 'pi vijñeyaḥ satya eva hi/ Kapiloktatvataś caiva divyo hi mahāmuniḥ //44//
Meaning: From the standpoint of its purpose or significance, the doctrine is to be regarded as true. Again, Kapila was a great divine sage; so his teaching must be true and wholesome, it can never be false and harmful.
In the sixth section, Acarya Haribhadra critically examines the doctrines of momentariness (kṣanikavāda), void (sunyavada or nihilism) and subjective idealism (vijñānavāda), shows their defects and finally reveals their propriety in the following verses.
anye tv abhidadhaty evam etad asthānivṛttaye /
kṣaṇikam sarvam eveti Buddhenoktam na tattvataḥ //51//
vijñānamātram apy evem bahyasanganivṛttaye /
vineyān kāmścid äśritya yad va taddeśana 'rhataḥ //52// evam ca sunyavādo'pi sadvineyānugunyataḥ/
abhiprayata ity ukto lakṣyate tattvavedină //53//
Meaning: The impartial saints maintain that it is not from the factual or real standpoint that Lord Buddha taught that everything is momentary.' He enunciated the doctrine of momentariness with a view to rous
1. There is neither substance without mode nor mode without substance. Everything undergoes change every moment. The whole substance is subjected to constant transformation. The Jaina and almost all other Indian thinkers agree on this point. We experience these momentary changes or transformations. Hence it is highly probable that Lord Buddha declared all things to be momentary from this stand