Book Title: Comparative Study Of Jaina Theories Of Reality And Knowledge
Author(s): Y J Padmarajaiah
Publisher: Jain Sahitya Vikas Mandal

Previous | Next

Page 286
________________ 266 JAINA THEORIES OF REALITY AND KNOWLEDGE Vādideva approaches the problem under consideration on the same lines as, but more consistently than, Akalanka : “The question may be asked,” he observes, "Why are guņas and paryāyas, which are presumably the same, differentiated?' The answer would be that while guņas always (kālābhedāpekṣayā) inhere in an entity, paryāyas come one after another (kālavibhedāpekṣayā). (Hence the two, viz., guņa and paryāya, are different). It may, however, be observed that the difference between the two is not absolute (sarvathä) because of the fact that they are partly identical, which is not at all an incompatible circumstance' (with their difference). Surely the difference between the two is not (as great) as it is between a pillar and a jar; nor is the identity (abheda) between them (as indissolubly intimate) as it is between a thing and its nature (svarūpavat). The difference consists in the peculiar nature (svarūpāpekṣayā) of each and the identity in their (common) abode (dharmyapeksaya)”' merely juxtaposed the two views does not seem to be very convincing; it even tends to leave the impression that the two views are somewhat paradoxical and that they are not properly synthesised into the form of a bhedābhedavāda. Vādideva puts the matter in a more consistent form. Reference to Vadideva's view will presently follow. 1. kathañcidabhedasyāpyaviroahāt / See the following f.n. nanvevam ta eva gunasthā eva ca paryāyā iti katham teşam bheda iti cet / maivam / kalabhedavibhedāpekṣayā tadbhedasyānubhūyamānatvāt/....na caivameșāṁ sarvathā bheda ityapi mantavyam / kathañcidabhedasyāpyavirodhatvāt / na khalveşām stambhakumbhavadbhedo-näpi svarūpavadabhedaḥ / kintu dharmyapekṣayābhedaḥ / svarūpāpekṣayā bheda iti / SRK, p. 736. The English rendering is mine and is free, including the transposition of the last two sentences as well as the simple and obvious correction of "kālabheda...." into "kālābheda" of the Sanskrit original.

Loading...

Page Navigation
1 ... 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446