________________ 20 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME tions of the four different castes and emphatically asserts the inherent and irresistible strength of Svabhava. The Jainas, no doubt, criticize this doctrine of Svabhava in their works of philosophical nature but this criticism applies to it only when Svabhava is presented as the only cause of the variety of the world. The Jainas find a place for this doctrine under their wide umbrella of Syadvada or Anekanta. In this connection we draw the attention of the readers to Silanka's passage28, quoted below, accepting Srabhavavada. ADDENDUM In the Tattvasangraha of Santaraksita with the Panjika (commentary) of Kamalasila who flourished in the first half of the eighth century A.D. we find an exposition as well as refutation of Svabhavika-jagadvada (vv. 110-127). The three verses embodying the Svabhavavada, which are quoted by Maladhari Hemacandra, very well compare with the corresponding verses in the Tattvasangraha (vv. 110-112) and it is not unlikely that they are derived from a common source. Hemacandra reads "Rajivakantakadinam in place of 'Rajivakesaradinam'; 'Mayuracandrikadir va' in place of 'Mayuracandrakadir va --it is gratifying that the emendation in the text of Hemacandra that I have suggested above is supported by the text of the Tattvasangraha; the third verse although identical in thoughtcontent differs in its expression. The verse of Hemacandra is already cited above. Here I quote the verse from the Tattvasangraha : यथैव कण्टकादीनां तैक्ष्ण्यादिकमहेतुकम् / कादाचित्कतया तद्वदुःखादीनामहेतुता // The refutation of Svabhavika-jagadvada by santaraksita may very briefly be summarised thus : "The filaments of the lotus, etc., have the seed, mud and water as the causes. Why then should we search for other causes which are not to be found ? If all things come about by 'svabhava' why should they appear at particular times and particular places only? It is clear, therefore, that they have particular causes for their origin and development. The Svabhavika-jagadvada thus stands refuted by Pratyaksa-pramana itself." 28 तथास्ति स्वभावोऽपि कारणल्वेनाशेषस्य जगतः, स्वो भावः स्वभाव इति कृत्वा तेन हि जीवाजीवभव्यत्वाभव्यत्वा मूर्तत्वामूर्तत्वानां स्वस्वरूपानुविधानात् तथा धर्माधर्माकाशकालादीनां च गतिस्थित्यवगाहपरत्वादिस्वरूपादानादिति, तथा चोक्तम्-कः कण्टकानामित्यादि / -Silanka's Commentary to Satrakrtanga, folio 213 (b) Jain Education International For Private & Personal Use Only www.jainelibrary.org