Siddhi Vinischay Tika Part 01

SR No.: 004038
Original Sutra Author: N/A
Author: Anantviryacharya
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 686
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 15 MB

Page 132

3. A CRITICAL STUDY OF SV, SVV AND SVT 2. Prameya-Mimamsa
Jainism is frankly realistic and pluralistic; in other words, it is pluralistic realism: realistic, because it believes in the existence of external world which includes substances, the existential entities, that are infinite and beginningless; and pluralistic in so far it asserts the infinite number of souls, infinite number of material atoms, innumerable atoms of kāla (time); and dharma, adharma and ākāśa, one each. The following gatha (PaS, 15) summarises, the metaphysical position of the Jainas:
bhavassa natthi naso natthi abhavassa ceva uppado, gunapajjaesu bhāvā uppāyavayaṁ pakuvvanti.
That is, neither an existent is destructible nor anything comes into existence afresh. All substances, with their various qualities and modifications, are coupled with origination, destruction and permanence; all the existents are permanent, i.e. they are so of all times; the number is neither diminished nor increased since the number of existents is fixed. The truth is ex nihilo nihil fit.1
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As referred already, that sat is subject to utpada, vyaya and dhravya; each substance takes the form of one modification, leaves it and develops some other quality; this mode of change is applicable to both types of existents: cetana and acetana; because the change is the core of reality; it has been never stopped nor will it have an end still. The substance retains its nature in the process of change; it does not allow any foreign element in it, for the substance is self-existent in itself.
It is the very nature of substance to persist inspite of transformation it undergoes every instant. The production of one, in this process is the destruction of the other and vice versa; the thoery of causality pervades the ontology. It is interesting and instructive to note the differences of Buddhists and Jainas, in connection with their views on the problem of santāna (continuum) and dhrawvya (permanance). Just as the Jainas regard the continuous modifications of the substance as production and destruction, Buddhists hold the constant flux of objects. Jainas believe in incessant modifications of the substance. According to Buddhists though there is flux continuity is expressed by the word santana. According to the Jainas in spite of the modifications there is continuity expressed by the word dhrauvya. Both the Jainas and Buddhists believe that there is nothing which is without any change. So it is certain that both the Jainas and Buddhists believe that a particular component of paryaya or santāna is not
1 Cf. Gitä, II p. 16,