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CHAPTER V
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believed to weaken considerably the strength of the other dosas. These doşas have already been formulated elsewhere and referred to as being eventually the various aspects of virodha. One or two points of criticism against each of them may, however, be briefly supplemented to the above account of the Jaina refutation of contradiction.
2. The vyadhikaraṇatādosa or the fault that the Jaina notion of reality as bhāva and abhāva requires two abodes, loses its point owing to the fact that both bhāva and abhāva are unconflictingly revealed (pratibhāsanāt) together in a single locus (ekādhikāraṇatvena)'.
3. Anavasthā or the infinite regress, as applied to the Jaina theory, is claimed to need an endless progression of predicating sattva and asattva in their togetherness, of each aspect, viz., sattva and asattva of the continually-increasing series of the pairs of sattvāsattva characteristics in a substance. The Jaina adduces the following argument against this charge : sattva and asattva are, according to him, the attributes of substance (vastu) itself and cannot, therefore, be treated as further attributes of attributes which they would be if the opponent is right. This principle is clearly stated by Gunaratna: sattvāsattvādayo vastuna eva dharmāḥ, na tu dharmāņām dharmāh, dharmāņāṁ dharmā na bhavantīti vacanāt.” Umāsvāti also authoritatively
1. näpi vaiyadhikaranyam; nirbādhabodhe bhedābhedayoḥ sattva
sattvayor vā ekādhāratayā pratīyamānatvāt / PKM, p. 535, and
NEEP, p. 371. See also TRD, p. 236, PMHS, p. 28, and TBV, p. 452. 2. TRD, p. 234. Cf. NKC, p. 371, and PKM, p. 536.
