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CHAPTER 8
NYAYA CRITICISM OF ANEKĀNTA (With special reference to the Nyayabhuṣaṇa)
L.V. Joshi
After having completed the discussion on the means of valid knowledge in the third Pariccheda of the Nyayabhuṣaṇa, Bhāsarvajña takes up the topic of prameya. On this occasion the author asserts that ātman is different from body etc. and eternal.'
Against the eternity of atman, a Jaina thinker argues that if ātman is accepted as eternal, he becomes of one nature only. Consequently it would not be possible to occur to him happiness, misery, bondage, emancipation etc. in succession. Once atman is regarded as happy, he would always be happy, since a nature can never be destroyed. On the other hand, atman cannot be taken as non-eternal, because if it is so accepted, he would have to bear the fruits of the actions which he has not done. It is, therefore, justifiable to accept the anekānta. Samantabhadra has said to this effect-A good action or a bad action, bondage or emancipation would never occur in the case of those who are extremely attached to the ekanta and who are enemies of themselves as well as of others.2
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1. Nyayasara, Nyayabhuṣaṇa, Bhasarvajña, editor-Swami Yogindrānanda, Şaddarśana Prakāśana Pratiṣṭhānam, Varanasi, edn. I, 1968, p.543. 2. Ibid, p.552
See Devagama or Aptamimämsä, Swāmī Samantabhadra, Trans. by Jugalakiśora Mukhtara 'Yugavira', Virasevamandira-trust-Prakaśana. Delhi, edn. I 1967, p.9. Also See: Aṣṭasahasri-Tatparya-Vivaranam, Part. I p. 130 (a) (with
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