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JAINA THEORIES OF REALITY AND KNOWLEDGE
absurd state of identity behaving like difference and vice versa.
6. Saṁsaya or Doubt: The simultaneous prediction of both identity and difference of a real is said to bring about a lack of definiteness (idam ittham eveti niścetum aśaktih) or doubt, in our minds. For a mind which is confronted with two natures in a real would be unable to know definitely whether the one or the other of the two is the nature of the real. In other words, doubt hinders the grasp of the unique nature of a thing (asādhāraṇākāra'). Such a 'forked road situation' of mind is said to lead further to:
7. Apratipatti, or a failure to achieve a proper apprehension of anything. Then, finally, we are said to face
8. Visayavyavasthāhāni' or the impossibility of determining any coherence or order in the realm of objective reality. These myriad discrepancies led by, or rather attri
1.
vastuno'sādhāraṇākårena niścetum aśakteḥ samsayaḥ / SM, P. 151
(text). 2. Mallişeņa characterises it as pramāņavişayavyavasthāhāni. 3. For a statement of these dosas, vide PMHS, p. 28; SBT, pp. 81-82;
PKM, p. 526; AGAV, p. 103; TBV, pp. 451-452; TRD, pp. 231232 (Ref. in BM); SVS and SKL thereon, p. 266 f.; SRK, pp. 737-738; and SM (text), pp. 150-151. In the last two works these doşas are mentioned in the context of the relation between the universal (sāmānya) and the particular (vişeşa) which is, after all, an aspect of the wider problem of the relation between identity and difference.
A brief reference may be made here to the five other doşas noticed by Gunaratna and others (vide supra, p. 141, f.n.2): 9. Pratiniyatavyavahāralopa, or simply vyavahāralopa, 10. Pratyakşādipramāṇabadhā, 11. Asambhava, 12. Ubhaya and 13. Abhāva. These are the five other doșas not mentioned by Hemacandra and Mallişeņa.
9. Pratiniyatavyavahāralopa is a dosa which introduces chacs in the uniform, or orderly, nature of things. This is said to
