Sambodhi 2006 Vol 30

SR No.: 520780
Original Sutra Author: N/A
Author: J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Publication Year: 2006
Total Pages: 256
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 23 MB

Page 51

Vol. XXX, 2006
VARIOUS VIEWS ON SVABHĀVA: A CRITICAL SURVEY
45
śarira etc.) from the sentences of the Vedas such as "vijñāna ghana” etc. a number of difficulties will arise. But (ca) the real
interpretation of those sentences is this.
The reference is obviously to Yājñavalkya's words to Maitreyi in Br. Up. 2. 4. 12 (also 4. 5. 13). Both Jayantabhatta and Sāyaṇa-Mādhava quote and refer to this passage in their exposition of the Cārvāka / Lokāyata view.55 Jayantabhatta in his subsequent refutation explained the passage merely as representing the exponent's view (pūrvapakşavacana).56
To sum up then: because of their pluralistic approach, the Jain philosophers were disinclined to reject any of the jagatkārana-s proposed by others but would oppose every doctrine other than karman, if taken alone, as the sole claimant, for each of them would prove to be inadequate. However, it seems that even the earliest Jain philosophers had no specific idea about the basic doctrine of svabhāva. If we are to go by Haribhadra, Silānka and the like, svabhāva would mean strict causality, whereas Mallavādisūri, Jinabhadragani and Maladhāri Hemacandra take svabhāva to mean just the opposite. Although it is not possible at the present stage of our knowledge to determine the true nature of the doctrine of svabhāva, it is worth noting that the pluralistic approach, peculiar to the Jains, is reflected in their delineations on svabhāva. It is intriguing that the Sv. Up. rejects this syncretic view outright (saṁyoga eşāṁ na ... 1. 2e). Did the author of the Sv. Up. have the Jains in mind, or some other sect or school advocating a similar syncretic view? Miscellaneous Sources The doctrine of svabhāva has been invoked in grammar and astronomy as well. Durgācārya flatly declares that he has not made the rules for words; they are naturally created: na mayaiva niyamaḥ kṣta iti...svabhāvato hi sabdānāṁ kriyājatve'pi sati...sabdaniyamaḥ svabhāvata eva loke.57
Bhāskarācārya has resort to svabhāva in order to justify the immobility of the earth. Similarly Sripati describes the position of the earth in the sky as something without cause (nirhetu) as much as the sun is hot, stone is hard, water is liquid, etc.59
There is an intriguing reference to svabhāva in the Bhāgavata Purāņa, although what exactly is meant by it is difficult to ascertain. All commentators