________________
CHAPTER VI
193
(dilc), ākāśa' and time (kāla). These substances are said to be so absolutely eternal that they do not give rise to the products (dravyabhāvinah) of the transient realm.
This bifurcation of the world into two or three independent orders of permanence and change, or identity and difference, does not commend itself to the Jaina.
Lastly, even arthakriyäkäritva or causal efficiency cannot, according to the Jaina, come into play in such a world of being so sharply separated. How causal efficiency cannot operate in the static realm of a mere dravya has been already pointed out from the point of view of the Buddhist philosophy.' Hemacandra is in total agreement with the Buddhist in regard to the inapplicability of causal efficiency, either at the level of simultaneity or of succession, in a static dravya. He goes further in demonstrating how it cannot be operative even in a world of discreet momentariness which is the view of the Buddhist himself. This aspect of the problem also has been pointed out earlier. The Vaišeșika's ubhayavāda,
1. Dik or space and ākāśa are different in the Vaišeşika system.
Akāśa is some'ethereal substance filling the space and having
sound as its distinction. 2. Hemacandra describes the entire position as follows:
kanādastu dravyaparyāyavubhāvapyupāgaman pộthivyādini gunadyādhārarūpāņi dravyāņi, guņādestvadheyatvāt paryāyaḥ/ te ca kecit kşanikāh, kecit yavaddravyabhāvinah, kecin nityā iti kevalam itaretaravinirlunthitadharmidharmābhyupagamāśasamicīnavādinaḥ/ He concludes the argument by stating:
ekāntabhinnänām kenacit kathañcit sambandhayogādityāhnikyapakşe'pi vişayavyavastha / PMHS, p. 27. 3. See supra, pp. 52-56, and also the Sec, on Arthakriyākāritvavada
(p. 172 ff.). 4. See supra, p. 174 ff.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
