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
'naturalness' (svabhāvatä) of relation-or relation as a part (atmabhuta) of the terms themselves-as a less unsatisfactory hypothesis for the Naiyayika. The difference, however, between Jainism and Vedantism (and for that matter, also Buddhism, which takes relation as merely conceptualistic) is that the former takes relation as a real and objective trait whereas the latter as unreal and a subjective fancy.
The Naiyayika's fallacy, according to the Jaina view, is that relation is treated as an independent entity. The indefensibility of the Nyaya position is pointed out to be inherent in the view held by the Nyāya pluralist: He rigidly clings to the argument that not merely the relata are absolutely different (atīva bheda) from each other but also that even the relation combining them is totally different from either of the relata.'
1.
by means of its nature that anything can ever be determined"; IT, Vol. V, p. 273 (ET. Khandana-khanda-khadya, II. 85).
tādātmyapratītes ca dravyagunādinām samaväyakalpananarthakyam/ BSB, II. 1. 18, p. 486. tasmāt kāraṇasyātmabhūtā saktiḥ śaktes catmabhūtam karyam / Ibid.
Vācaspati Miśra also observes: sattvam tu svabhavata eva sad iti na sattväntarayogam apekṣate, tathā sāmavāyaḥ samaväyibhyam sambaddhum na sambandhantarayogam apekṣate svayam sambandharüpatvad iti / Bhamati on II.1.18, ibid., p. 468.
All that we cognise are the two relata, one of which is the dharmi (substratum: dharmāṇāmaśrayabhūto dharmī) and the other, dharma (attribute), and no third independent entity -corresponding to 'lac' (rāla) rivetting two separate stones (śilāśakalayugala)-is, according to Hemacandra, cognised besides these two, either by perception or by inference: ayam dharmi ime casya dharma ayam caitatsambandhanibandhanasamavāya ityetat tritayam vastutrayaṁ na cakāsti jñānaviṣayataya na pratibhasate yatha kila silāśakalayugalasya mitho'nusandhāyakaṁ rālādidravyam tasmāt pṛthak tṛtiyatayā pratibhasate...../ SM (text) p. 32.
As a matter of fact, between any two totally different entities the very distinction that the one is dharmi, and the