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JAINA THEORIES OF REALITY AND KNOWLEDGE
'naturalness' (svabhāvatā) of relation-or relation as a part (atmabhūta) of the terms themselves—as a less unsatisfactory hypothesis for the Naiyāyika. The difference, however, between Jainism and Vedāntism (and for that matter, also Buddhism, which takes relation as merely conceptualistic) is that the former takes relation as a real and objective trait whereas the latter as unreal and a subjective fancy.
The Naiyāyika's fallacy, according to the Jaina view, is that relation is treated as an independent entity. The indefensibility of the Nyāya position is pointed out to be inherent in the view held by the Nyāya pluralist : He rigidly clings to the argument that not merely the relata are absolutely different (atīva bheda) from each other but also that even the relation combining them is totally different from either of the relata.'
by means of its nature that anything can ever be determined"; IT, Vol. V, p. 273 (ET. Khandana-khanda-khādya, II. 85).
tādātmyapratīteś ca dravyaguņādinām samavāyakalpananarthakyam / BSB, II. 1. 18, p. 486. tasmāt kāraṇasyatmabhūtā śaktih sakteś cātmabhūtam kāryam / Ibid.
Vācaspati Miśra also observes : sattvam tu svabhāvata eva sad iti na sattvāntarayogam apeksate, tathā sāmavāyaḥ samavayibhyāṁ sambaddhum na sambandhāntarayogam apeksate svayam sambandharūpatvād iti / Bhāmati on II.1.18, ibid., p. 468.
All that we cognise are the two relata, one of which is the dharmi (substratum : dharmāņāmaśrayabhūto dharmi) and the other, dharma (attribute), and no third independent entity -corresponding to 'lac' (rāla) rivetting two separate stones (šilāśakalayugala)—is, according to Hemacandra, cognised besides these two, either by perception or by inference: ayam dharmī ime cāsya dharma ayam caitatsambandhanibandhanasamavāya ityetat tritayaṁ vastutrayam na cakāsti jñānavişayatayā na pratibhāsate yathā kila silāśakalayugalasya mitho'nusandhāyakam rālādidravyan tasmāt pệthak tȚtiyatayā pra
tibhāsate...../ SM (text) p. 32. 1. As a matter of fact, between any two totally different
entities the very distinction that the one is dharmi, and the
