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Dr. Charlotte Krause : Her Life & Literature
109, which is directly opposed to the Jaina dogma of the eternity of the world and the absence of a Creator and an act
of Creation : vide Sanmatitarka, 1.1, III.32ff. and notes. 109. Vide Vaiseșika-Darsana by Kaņāda Muni ed. by M. G.
Bakre, Bombay, 1913, 7-2-16 (p. 282 ); also A Primer of
Indian Logic, 1.1., Part III, p. 65. 110. Kaņāda, 1.1., 1.1.5, p. 17; Annambhatta, 1.1., Sūtra 3a
(Part II, p. 2). 111. Kaņāda, 1.1., 2.2.21-25, p. 113ff.; Annambhatta, 1.1., Sūtra
3b. 112. Kaņāda, 1.1., 8.2.3 (p. 307 ); Annambhatta, 1.1., Sūtra 2.
Particularly instructive and useful for the understanding of Siddhasena's stratagems is the following annotation of the editor of the Tarkasangraha ( 1.1., p. 15 of Part III ): "It may also be useful to remember here that the conception of substance ( dravya ) as the substratum of qualities and movements is the bed-rock of the realism of Nyāya; and one has only to show the hollowness of the Nyāya distinctions of substance ( dravya ), quality ( guna ) and movement ( karman or kriyā ), in order to knock off the bottom of the Nyāya realism." This is exactly, what Siddhasena is doing to the Vaiseșika system, with which the Naiyāyika system shares this doctrine. In opposition to this doctrine of the Naiyāyika-Vaiseșika system of the absolute difference between dravya and guņa, as well as that of the Sānkhya system of their absolute identity with each other, Siddhasena has, in his Sanmatitarka ( 1.1.III. 16ff, p. 125ff.) defended the Jaina doctrine of their being neither absolutely different nor absolutely identical, true to the principle of Anekāntavāda. Kaņāda especially groups dravya, guņa, and karman
together as artha. 113. Kanāda 1.1.10 ( 1.1. p. 28 ). 114. Kaņāda, 1.1.30, p. 43.
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