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172
JAINA THEORIES OF REALITY AND KNOWLEDGE
the anekāntavādin, untruthful. Hence these two dosas also are inapplicable to the Jaina conception of reality.
Arthakriyākāritvavāda
Hitherto the various objects of the abhedavādin and the
1. With regard to the five doșas noticed on p. 146, f. n. 3, there is
nothing strikingly new beyond what has already been given under the statement of the modus operandi by which being and non-being are synthesised in reality, as well as of the eight doşas hitherto dealt with.
The refutation of fault No. 9, viz., pratiniyatavyavahāralopa, by virtue of which there would be, it is contended, a'chaos' in the order of things-a'chaos' in which a person proceeding to get water might get fire and vice versa-is contained in the statement of the modus operandi by which svatattva and paratattva are combined (supra, p. 149 ff.). In other words, water or fire has its own specific nature which is distinguishable from everything else. Were it not so, chaos would certainly break out among things as well as in our cognitions of them (cf. TRD, p. 236).
Reference has already been made to the overlapping character of the refutations of the various dosas on p. 146, f. n. 3, and p. 163, f.n. 1. This is particularly evident in the case of the remaining four faults; viz., ubhaya (no. 12), pratyakşādipramāṇabādhā (no. 10), asambhava (no. 11) and abhāva (no. 13), which have also been noted in course of the same footnote. The answer to the charge of ubhayadosa would be, as already indicated, a variation of the answer to the charge of vyadhikaranatādosa. That is, just as bhāva and abhāva can reside in the same abode, so also oneness and manyness can.
Similarly, the faulty notions of being contrary to all experience', 'impossibility', and 'non-existence' (the last two of these being the consequences of the first one), which have been brought under no. 10, no. 11 and no. 13 respectively, have been repudiated, in spirit if not in letter also, under the one or the other of the eight dosas, particularly under virodha, apratipatti and vişayavyavasthāhāni. Cf. TRD, p. 236.
