Jain Journal 1968 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 38

OCTOBER, 1968
83
gunavad dravyamutpädavyayadhrauvyadayo gunah dudrāva dravati drosyatyekānekam svaparyāyam bhedajñānāt pratiyet prādurbhavatyayau yadi abdedajñanatah siddhā sthitiramšena kenacit18
In other words, the modes are not absolutely different from substance, as in that case, the modes would not belong to the substance. With past reflections the substance is transferred into present modes and proves itself as a cause for future modes that are necessary for the understanding of the permanent character of an entity. To understand the difference between guras and paryāyas, the terms sarkhyā, lakșana, etc. are used. From a realistic standpoint there is no such difference which could indicate the separation between them. After refuting the objections of Arcata, Vadiraja comments that the latter is not capable of finding defects in the Syādvāda by his powerful voice.19
To preserve the unity of terms in relation to different characters, the Jainas assert an element which is called jātyantara (sui generis or unque). They maintain that a reality is a synthesis of identity-indifference and each synthesis is jātyantara.20 This is illustrated by the instance of Narasimha which is criticised by the Buddhist philosophers. 21 Prabhacandra says in response to the Buddhist criticism about Narasimha that it is neither nara nor simha, but because of their similarities they are called Narasimha. While having mutual separation they exist non-differently in relation to substance and like waves in water they emerge and sink in each other :
na narah simharūpatvāt na simho nararüpatah sabdavijñānakāryānam bhedāt jātyantaram hi tat na naro nara eveti na simhah simha eva hi samānādhikaranyena narasimhah prakirtitah dravyät svasmādabhinnaśca vyāvsttasca parasparam unmajjanti nimaijanti jalakallolavat jale22
In fact, Akalanka and other Jaina Acaryas tried to meet the arguments of the Buddhist philosophers in forceful words. The innumerable examples of scathing attacks against Buddhists can be seen in Akalanka's
18 NV. 117-8. 19 arcatacatakatadasmaduparama dustarkapaksabalacalanat
syadvadacalavidalanacuncurna tavasti nayacancuh-NVV. 1087. 20 yat evotpadaditrayatmakam paramartha sat-Sadadarsana Samuccaya. 229. 21 Hetubindu Tika, p. 106. 22 Nyaya-kumuda-candra, p. 369; also see Anekanta Pravesa Tika, p. 15.