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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Advaitin', a subjective view of relations. According to Dharmakirti a relation, like a universal, is a conceptual fiction', fabricated by the mind, having no objective reality (na vastavah), the only reals being the unrelated (niranvaya or unmixed or amiśra)' or simple moments enjoying, severally, an isolated or exclusive existence (svātmanisthitaḥ; svayambhāvāḥ; vyāvṛttarūpāḥ). Being neither perceptual nor inferable' perception and inference are the only two sources
JAINA THEORIES OF REALITY AND KNOWLEDGE
the ethico-theological point of view of the early Pāli Buddhism, and do not, therefore, concern themselves with the philosophical development which the problem acquired at the hands of the dialectical masters like Dinnaga and Dharmakirti. Owing to the absence of any direct philosophical bearing on the treatment of the problem in this study no reference is made to these accounts.
1. See infra, p. 223 ff.
2.
sambandhaḥ kalpanākṛtaḥ, sambandhacinta, PVD, III. 237; vikalpite kalpananirmite sambandhe...., MV, p. 371; na vastuvyatirekena sambandho....kalpanāmātratvāt, TSV, pp. 148-149. Cf. this position with Hume's notion "that all our distinct perceptions are distinct existences, and that the mind never perceives any real connection among distinct existences" (quoted) JPPSM, Vol. II, p. 33.
tan (bhāvān) miśrayati kalpana, spd. ka. 5, and Prabhācandra's comments thereon, PKM, p. 506, and NKC, p. 306; see also SRK, pp. 813-814. On the basis of this conceptualist nature of relations the Buddhist denies any relation between a verb (kriya) and its agent (karaka) as, for instance, between 'drive away that white cow' and 'Devadatta' in the statement "Devadatta, drive away that white cow with your stick" (devadatta, gām abhyāja suklam dandena). Vide spd. kā. 6, and Prabhācandra's comment preceding it, PKM, p. 506.
For a critical exposition of this argument, as applied to the causal relation, from the Buddhist point of view, see PKM, p. 511 ff.
3.
4.
There is, it is necessary to note, a cardinal difference of opinion, between the Naiyayika and the Vaiśeşika concerning