Vaishali Institute Research Bulletin 1

SR No.: 522601
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1971
Total Pages: 414
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 9 MB

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 1
different from the earth-atom number two. What is the differentia ? A red cow is distinguished from a black cow by virtue of difference in quality. But all earth-atoms have same or similar qualities, so the latter cannot be the distinguishing characteristics. They cannot be selfdistinguished either as that would rob the qualities and the like of their differentiating function. To solve this problem of differentiation the Vaiśeşika posits ultimate differentia (višesas) in each atom, which is peculiar to each. So the number of visesas are numerically as many as the number of atoms. Again emancipated souls have the same universal soulhood and similar qualities. Yet one soul differs from another soul and this is possible because of the visesas attached to it. These viseşas (ultimate differentiae) are pure particulars and co-eternal with their substrates,
It is highly creditable that the Nyaya-Vaiśeşika philosopher approaches and studies reality from various perspectives. He has discovered generalities, that is, the universals in their varying range from the summum genus to the infima species. He has also discovered particulars of varying classes combining generality with particularity with their progressive diminution down to the lowest rung of ultimate differentia (viseşa) with no universal. It has also spotted out individual substances which stand out as pure individuals without any specific universal. Thus ether (ākāśa), time (kāla), inherence (sama vāya) are specific individuals without the specific universal etherhood and the like. The philosophers of the school have also discovered substances, attributes, including universals and qualities which are eternal, permanent entities and also impermanent. The Jaina philosopher has characterized this approach as multi-track' observation. He also pursues a similar track and has discovered a plurality of categories. But their assessment is quite different and this difference will be clearly demonstrated in the criticism of the different nayas.
We now address ourselves to the second naya called sangraha which stands for synthetic, unitive and universalistic approach and perspective. The Nyaya-Vaiseṣika assessment of reals as a plurality of permanent, im permanent and semi-permanent entities, and infinite, finite, and intermediate entities has produced varying results. The synthetic, analytic, synthetic-cum-analytic approaches have discovered diverse entities and also a thread of unity running through the different groups. On the positive side, it has classified all entities under six
1. naikena manena minotīti naikama iti nairuktāḥ......... Auto-Commentary to Visesavasykabhasya, 2657.
naikagamo naikapathah anek amargaḥ, sāmānyādimargānekatvat-Auto-Commentary to Visesavasy akabhasya 2638.