Jain Journal 2001 04

SR No.: 520142
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2001
Total Pages: 92
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 4 MB

Page 37

BHATTACHARYA: SYNCRETIC VIEWS OF HARIBHADRA AND OTHERS
181 atah kālādayah sarve samudāyena kāranam/ garbhādeh kāryajātasya vijñeyā nyāyavādibhiḥ// 2.191 na caikaikata eveha kvacit kiñcidapiksyate/
tasmāt sarvasya kāryasya sāmagri janikā matā//2.192 Therefore, logicians should know that Time, etc. when combined become the cause of such effects as conception, etc.
Each taken by itself is nowhere seen to give rise to anything; so it is to be admitted that in their combination they are the cause of all effects.
Oddly enough, the last verse of this chapter refers to the views of others, not of Haribhadra's :
svabhāvo niyatiścaiva karmaṇo'nye pracaksatel dharmāvanye tu sarvasya sāmānyenaiva vastunah// 2.193 Some say that Inherent Nature and Destiny are the properties of Karman; others say that the property of all objects is common.
Haribhadra, however, is not the only Jain philosopher to hold this view. Siddhasena Divākara, his contemporary also said that to consider either Time or Inherent Nature or Destiny or Karman or Purusakāra (human effort) as the first cause would be wrong; it would be right to consider them all together to be so.8 On the basis of all this V.M. Kulkarni suggested :
The Jainas, no doubt, criticize the doctrine of Svabhāva in their works of philosophical nature but this criticism applies to it only when Svabhāva 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 Syādvāda or Anekānta.9
Such a conclusion, however, appears to be unwarranted in view of the fact that both the Mahābhārata (Santiparvan, Moksadharma section), and the Suśrutasamhitā (sārīrasthāna, 1.11) uphold the syncretic view regarding the first cause. None of them could have possibly been influenced by the Jain approach advocating pluralism. Let us see how the two texts mentioned above deal with this issue.
8.
A Prakrit verse to this effect has been quoted by V.M. Kulkarni, Svabhāvavāda (Naturalism) : A Study' in: Sri Mahavira Jaina Vidyalaya Suvarna Mahotsava Grantha, ed. A.N. Upadhye et. al., Bombay : Sri M. Jain Vidyalaya, 1968, p. 16 n22. Unfortunately the source of the extract is not given. Ibid. p. 20.
9.