Jaina Theories of Reality and Knowledge

SR No.: 001608
Original Sutra Author: N/A
Author: Y J Padmarajiah
Publisher: Jain Sahitya Vikas Mandal
Publication Year: 1963
Total Pages: 444
Language: English
Classification: Book_English, Philosophy, Epistemology, & Anekantvad
File Size: 23 MB

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JAINA THEORIES OF REALITY AND KNOWLEDGE
Haribhadra, Hemacandra and Mallişeņa, have taken a strong line of criticism against this view of the Vaiseșika (kaņabhuňmata). A statement of the Vaiseșika school concerning the subordination of identity to difference has already been made earlier' by pointing out the predominant importance given to the concept of viseșa or particularity by the
Vaisesika, like the Jaina, acknowledges the reality of both dravya and paryāya (guna), he treats each of them as being absolute and, therefore, as being mutually independent (annonnaniravekkha). He, therefore, resorts to ubhayavada (dohi vi naehi niam). The two views, or nayas, which are mixed, or contained, in the ubhayavāda of the Vaiseşika, are the dravyārthikanaya (davvātthiyanaya) and paryāyārthikanaya (pajjāvātthiyanaya) each of which is severally illustrated by him in the following gā., with reference to the Kāpila. (the Sankhya) darśana and the sauddhodana (the Buddhist) darśana respectively:
jam kāvilam darisanam eyam davvātthiyassa vattavvam / suddhoana tanaassa u parisuddho pajjavaviappo 1/ 18 //.
STP, p. 656. Owing to their extreme (suddha or parisuddha) or exclusive character the two nayas or doctrines, whether singly, as in the Kapila darśana or sauddhodana darśana, or jointly, as in the Vaišeşika darśana, are called the parasamayas' or heresies. In his extensive com. on gā. 49, Abhayadeva expounds, and refutes, the most controversial problems of the Vaišeşika philosophy. The problem of ubhayavāda is, however, touched upon at the opening and the concluding parts of the com.
Hemacandra devotes to the Vaiseșika metaphysics as many as six kās. (4-9) in his AVD and a few brief but lucid passages specifically to ubhayavāda in his own com. on the sūtras 30-33 in his Pramānamimämsä (pp. 25, 27 and 29, PMHS). Mallişeņa, in his elaborate com. on the six kās. of AVD, especially under the kā. 5, vividly brings out, in occasional polemical passages, the critical implications of this view (SM, pp. 10 ff. (text), especially pp. 13-20). Lastly, Haribhadra 1 makes occasional critical observations on this question in his critique on the nature of reality in his AJP, Vol. I (particularly
pp. 65-66 and 71-76). 1. See supra, pp. 107-112.