Dvadasharam Naychakram Part 1 Tika

Author(s): Mallavadi Kshamashraman, Sighsuri, Jambuvijay
Publisher: Atmanand Jain Sabha

Page 20

Thus, the main contents of Mallavâdi's work is the framing and refutation of various philosophical doctrines. It is easily understandable that such procedure was not at all easy, considering the fact that the framework at his disposal was firmly established. His method is often reckless, even on the verge of forcefulness. Yet, it never lacks in intellectual brilliance. The principal line in the first four chapters of the present volume runs as follows:
Chapter 1. The first and simplest viewpoint, the simple, general affirmation ( vidhiḥ ), is the viewpoint taken by ordinary men (laukikâh ) towards things. It accepts things as they appear, refuting at the same time the attempt to define them further by a philosophical system, which may either see a common factor in all things (sâmânyam ), as does Sâmkhyam, something specific ( višeşah) as the Buddhists do, or both, as it is the case with Vaiseșikam. This viewpoint is vindicated in the fact that it considers the essence of things, i. e. their process of becoming (bhavanam ). According to an old rule of grammar the intrinsic which concerns the inmost essentials of things (antarangam ), claims priority to all external definitions (bahirangam ) of commonness, specificity, or both. This viewpoint is essentially agnostic (ajñânikavâdah ) as it renounces a priori any attempt to define the essence of things in concreter terms, stating its futility. Here it coincides with the Pûrvamîmâmsâ, which declares only the ritualistic precepts of the Veda as essential for man's happiness repudiating any philosophical consideration of things. That is also why Mallavadi includes the Purvamimâmsâ in this viewpoint.
Furthermore, this chapter includes a highly interesting sideline. In the attempt to reason his viewpoint the defender of the first mode of consideration bases his argument on perception. He introduces perception as conceived by ordinary men, and repudiates any philosophical doctrine as to its naturę. Thus, wide space is given for the discussion of the Buddhist theory of perception.
Chapter 2. As a second viewpoint Mallavādi mentions the express affirmation of the most general kind (vidher vidhiḥ ). The first viewpoint had left undetermined the exact nature of being or becoming. The analysis of this word which is effected according to the rules of Indian grammarians by its verbalization, shows that becoming means that something becomes something else (bhavatiti bhāvah). Becoming, therefore, is in need of a subject (kartā) or vehicle. What then, is the vehicle of all becoming ? In reply to this question Mallavādi quotes several doctrines of which the
belongs to the time
1 The development of the Mimāṁsā into a philosophical system after Mallavādî.