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that Modes are unreal while the Nyaya holds that Modifications are real. According to the Syad-vada doctrine, a Mode has no existence ( as the Vedānta maintains ) apart from its underlying substance; it is unreal in this respect. A Mode, again, is the cast or the form in which the substance is presented; it is real ( as the Nyaya urges ) in this sense. The Jainas thus maintain that a Mode is real in certain respects and that it is unreal also in certain respects. According to them, the real Reality is always the Modified substance or the substantiated Mode and both the Vedanta and the Nyaya, inspite of the partiality of their views as pointed out above, are wrong in creating a barrier between the substance and its mode.
In respect of the famous doctrine of causality again, the Nyaya, the Sankhya and the Vedanta theories are opposed to one another. The Sankhya position is known as the Sat-karya-vada and according to it, the effect is pre-existent in the course, even from before its manifestation as the effect. According to the Agat-karya-vada theory of the Nyaya philosophy, on the other hand, the effect is a totally new phenomenon, not pre-existent in the cause. The Vedanta, again,
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