________________
186
erent from them. The Mimansa Sohool practically admits the Jaina Syadvada doctrine of the unityin-plurality when it points out that cognition, inspite of its three elements viz., the knower, ( Praman ) the act of knowledge (Pramaņa ) and the content of cognition (Prameya ) is one. The Sankhya thinkers also indirectly admit the soundness of the Anekanta principle which it shows that Praksti, the ultimate unitary material principle has three separate tendencies of Sattva, Rajas and Tamas in it. The Indian view of the Soul, as free ( so far as its essential nature is concerned ) and as in bondage ( so far as its empiric existences are concerned) is based on an acknowledgment of the many-sidedness of a reality. The Mimāms& thinkers of the Bhatta School, in saying that a thing is Sámánya and Visesa, practically admits the doctrine of the Syadváda. The NyayaVaisesi kas, in holding that Atoms constituting a material pot are eternal while the pot as a product and a passing phase of matter, is noneternal, are practically admitting the Syad-vada position which is that a pot is non-eternal in some respects, ( i. e, as a mode of matter ) and that it is eternal also in some respects (i. e, in respect of its constitutive substance ). The Mimansa kas maintaining that the same eternal
Jain Education International
ional
For Private & Personal Use Only
www.jainelibrary.org
