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even while treating as unreal the multiplicity obtaining there in the world, accounts for the entire life-practice that the living beings pursue therein with the help of the doctrine of Prakṛti espoused by Sankhya and almost in the very terminology employed by it.22 Thus in the case of a practical account of the world the Vaibhaṣika philosophy acts as basis for one, the Sankhya philosophy for the other.
The Conclusion
The Conclusion
The different views as to the nature of the non-conscious world that are briefly narrated above might be summarized as follows: Those of them which posit a multiplicity of originating causes, attributing individuality to the concerned originating causes, explain in their respective manners as to how created multiplicity of effects originates out of these causes and they consider this created multiplicity of effects to be as much real as these causes themselves. Of course, among these advocates of a multiplicity of originating causes there obtains a great difference of opinion as to the nature of what constitutes an originating cause and as to the process of causal relationship that operates in the course of this cause giving rise to a new creation. On the other hand, those positing one single originating cause account for the multiplicity of a real creation emerging out of the one same single cause by positing a capacity for an ordered succession of transformations. Thus on their view the total multiplicity of effects stands permeated by the originating cause while in this originating cause the manifest multiplicity of effects exists in a seed form. Hence these latter too are realist so far as it concerns the nature of the world. On the contrary, those who, while positing one originating element or a number of them, treat the world not as possessed of the same nature as the originating element but something produced owing to ignorance or illusion are to be counted as non-realist (illusonist).
Vyavahāram anasriya paramārtho na desyate/
Paramartham anagamya nirvaṇam nadhigacchati//-Madhyamakakarika 24.10 For a special information regarding concealed-truth and ultimate-truth see AbhiHere on the basis of numerous dharmadipa kärikä 304 (p. 262) along with notes. texts there is jointly presented an account of concealed-truth and ulimate-truth that has been accepted by the Vaibhaṣika, Sautrātika, Yogacara and Madhyamika. 22 For example, pañcikarana (Pañcadasi) and trivṛtkaraṇaprakriya; also Chandogyopanisad 6.3.2-4.
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