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240
JAINA THEORIES OF REALITY AND KNOWLEDGE
later' Naiyāyikas, the oneness (ekatva), and the eternality (nityatva) of samavāya, for manyness (anekatva) and transcience (anityatva). Consequently, with the admission of manyness what was conceived as all-pervasive (vyāpaka) became something which is restricted to individual objects.
This triple change in the conception of samaväya has been actuated by the compelling force of the opponent schools like the Buddhists, the Vedāntins, the Mimāmsakas and the Jainas. The Jaina does not concede' the occurrence of the 'ihapratyaya' or ihabuddhi ('in-ness')-e.g., the linen is in the yarns (iha tantuşu paṭaḥ)-which is held by the
1.
samavāyaḥ, na jale ityādi pratiteḥ samaväyasya nānātvam iti navyāḥ/BPVK, p. 113.) Also see NNLI, f.n. 162, p. 75, and f.n. 165, p. 76. "The later Naiyayikas and the Mimaṁsakas following Prabhakara refuse to view samavāya either as eternal or one." IPC, 1927, p. 162, f.n. 3. (The references indicate the Prabhakara view of samavāya: samavāyo nānā nityaś ceti Prabhakaraḥ, U on VD, p. 353, also see V thereon.) "Samavaya, Inherence, cannot be regarded as everlasting, because it is actually found to be ephemeral; for instance, the Inherence between the Community and the Individual comes into existence when the Individual is produced, and perishes as soon as that Individual perishes." PMS, p. 63. See also, ibid., p. 93, where "Eternal contact" is regarded as a contradiction in terms. Dhruva maintains that the "earlier logicians" could not accept a plurality of samavāyas since they feared that the quality of number would be associated with it. See Notes, SM, p. 81. But it is difficult to see how they could avoid accepting even "one" as a number.
For the statement of the early Naiyayikas on the oneness, the eternality and all-pervasiveness of samavaya, see supra, p. 209 and the footnotes thereon.
2. Abhayadeva describes this as a fancy induced by the bias towards one's own system: svasamayahitavāsanāprakalpita iva. TBV, p. 700 ff. Cf. tadeha ihavijñānam pareṣām eva vartate, svasiddhäntänurāgena nadartum laukikam tu tat / TSS, kā. 827.
