Book Title: Applied Philosophy of Anekanta
Author(s): Shashiprajna Samni
Publisher: Jain Vishva Bharati Institute

View full book text
Previous | Next

Page 29
________________ Actually he follows the very same view, as found in canons regarding the nature of a Reality. From the standpoint of its specific modes, it is not permanent, from the substantial point of view, it is permanent. Hence there is no contradiction. These two, the general and the particular somehow, are different as well as identical. Thus, these form the cause of worldly intercourse. Till the date of Umāsvāti, while dealing with the doctrine of nayas, no explicit reference to non-Jaina school of philosophy is made, nor can it be said that a reference is implicitly present. The viewpoints are not studied with their supporting arguments, nor are they examined and criticized. With Umāsvāti ends the age of agamās.. In the Jain canon, Sūtrakrtaānga Sūtra, Lord Mahāvīra reflected on the monk way of speech to be in 'vibhajyavāda' technique or syādvāda method. The very same word vibhajyavāda is found in Buddhist text named 'Mazhim Nikāya' Sutra 99, in the context of dialogue between the Subhamanavaka and Lord Buddha. Subhamanavaka asked Lord Buddha, that I have heard that only householder is ārādhaka and houseless monk is not ārādhaka .Let me know your view in this regard. Lord Buddha adopted vibhajyavāda method in answering this question. Buddha said, if a householder possesses wrong view, he is virādhaka and even houseless monk with the wrong view, is also not ārādhaka. If Buddha had replied, only houseless monk is ārādhaka, not the householder, then his answer might be one-sided. But he used wrong and right view as the criteria of ārādhaka and virādhaka kind of householder and houseless monks. So he considered himself as vibhajyavādi. But one point to be noticed here is that Buddha didn't apply vibhajyavāda method everywhere, but only in few dialogues as found in Dīganikāya of Sangiti Pariyāya Sutta. But Sūtrakrtānga Sūtra. Ed. Mishrimalji Maharaj. Trans. Shrichand Surana. Beawar: Āgam Prakāshan Samiti, 1991, 1.4.22.

Loading...

Page Navigation
1 ... 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220