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CHAPTER VII
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(vyatiriktavastu) existing apart from them (the objects).' In other words Sankara's view of relation is that it has no existence apart from the objects which may be called the relata, by courtesy—and its use signifies neither a mechanical nor an inseparable connection among them but just a synonym for the objects themselves.
This negative attitude of Sankara towards the problem of relation is essentially the same as that of Dharmakīrti except for the fact that the latter has brought a more acute and thorough dialectical analysis to bear upon the problem.
The Jaina View
In keeping with his reconciliatory metaphysical standpoint the Jaina offers a via media between the extreme externalism of the Naiyāyika and the equally extreme illusionism or idealism of the Buddhist and the Vedānta schools. An attempt is made here to state the Jaina view of relation, first, in relation to the Buddhistic and the Vedāntic approach, and then, to the Nyāya approach, to the problem.
The Jaina postulates the reality or the factuality of relation as a deliverance of the direct and objective experience. He, therefore, posits relation not merely as inferable”, but
1.
tath
tathā sambandhinor eva sambandhisabdapratyayavyatirekena samyoga-samavāyaśabdapratyayarhatvam, na vyatiriktavastvastitvena / Ibid. p. 62. atas tad (sambandhah)anyathānupapatteś căsau siddhaḥ. PKM p. 514.
