Vratya Darshan

SR No.: 003131
Original Sutra Author: N/A
Author: Mangalpragyashreeji Samni
Publisher: Adarsh Sahitya Sangh
Publication Year: 2000
Total Pages: 262
Language: Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 10 MB

Page 258

Comprehensive of Jain view
As we have already said that Acārya Umāsvāti deals with the transitory aspect of existence under two heads :(i) origination (ii) destruction, respectively calling them utpannāstika and paryāyāstika. There is a famous philosophical doctrine called ‘ajātivāda'which holds that all origination is just as illusion; nothing originates in reality. Acārya Umāsvāti refutes this by accepting the existence of origination. Destruction and origination being two sides of a same coin, destruction is as real as origination. This is accepted by Ācārya Umāsvāti under the fourth category of existence that is paryāyāstika."
It may be noted that here change is bifurcated into two; origination and destruction. In the 'Brahma Sūtra' also change is bifurcated into the same two categories under the name of birth (janma) and destruction (pralaya). Sankarācārya points out that these two along with continuity include the six modifications enumerated in the 'Nirukta': jāyate, asti, vardhate, viparinamate, apaksiyate and vinasyati.18 Conclusion
To Conclude treatment of existence by Acārya Umāsvāti in his works is quite illuminating in the following sense : . 1. Acārya Umāsvāti is the first to give the definition of exist
ence according to Jain view. 2. Existence in its undifferentiated form is one. 3. The catagories of existence are real and not the manifesta
tions of one reality. This lays the foundation of a pluralistic
system. 4. Relativity and absolutism are supplementary to each other.
The Jain works right from the Acāranga up to Acārya Amrta Cnandra Suri are conscious of absolute aspect of reality. Acārya Umāsvāti in his classification of existence takes full note of this fact. The classification of existence into four by Acārya Umāsvāti is his own and is elaborated by the Svetāmbara commentators of the Tattvārthasūtra like Siddhasenagani and
व्रात्य दर्शन • २३६