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ĀPTA-MĪMĀMSĀ
twofold distinction is applied to substances, attributes and modifications." We do not find anywhere sāmānya without viseṣa or viseṣa without sāmānya.2 The Chārvāka view of sāmānya without viseṣa is an impossibility.
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To exemplify, we have a general knowledge that this is a man. A particular man has special qualities, viz., he is a Brahmin, etc. Again he grows up leaving his childhood, youth and becomes old. But throughout his different ages, he maintains his essential characteristics. This acceptance of a change, leading to the manysidedness of a thing, is a peculiarity of the Jain doctrine establishing Anekāntavāda.
"The substance is an existent, the quality is an existent and the modification is an existent"3. "As one pearl necklace extends itself over a triplicity, namely, the necklace, the string and the pearl so the one substance extends itself over a triplicity, viz., the substance, the quality and the modification."4
सामान्यवाग् विशेषे चेन्न शब्दार्थो मृषा हि सा ॥ अभिप्रेतविशेषाप्तेः स्यात्कारः सत्यलाञ्छनः ॥112॥
sāmānya-vāg viseṣe chenna sabdārtho mṛṣā hi sā, abhipreta-viseṣāpteḥ syātkāraḥ satya-lāñchhanaḥ.
112. The sāmānya word if not connected with vaseṣa, will be false. To attain particular object the word 'syat' is the sign of truth.
COMMENTARY
The two dogmas of Madhyamika philosophers of Buddhism are refuted by the Jain doctrine of Syādvāda.
1. Outlines of Jainism, p.115.
2. कूर्मरोमादिवत् न च सामान्यं विशेषपरिहारेण विशेषो वा सामान्यपरिहारेण क्वचिदुपलभामहे ।”
Astaśati.
3. Pravachana-sara by B. Faddegon, Ch-II, Verse 15
4. Ibid, p. 83
