Jain Journal 2001 07

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

Page 55

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JAIN JOURNAL: Vol-XXXVI, No. 1 July 2001
the cause) rnakes way for an undesired conclusion. Then it will not be reasonable to say that the pot is made of earth, (but) not the cloth.
Haribhadra then does not consider svabhāva to be a synonym of ahetu (absence of cause, i.e. randomness) on even nirnimittatā (absence of any efficient cause, though the presence of material cause is not denied). 18
In the introductory part of his commentary on Şaddarsanasamuccaya, Gunaratna expatiates on the distinction between suabhāva and yadrcchā in the following way: All entities are born due to the influence of svabhāva which involves a fixed rule. There is no room for free will of man. Yadrcchä, on the other hand, signifies the denial of any fixed causal relation in respect to objects. Old age and death are all accidental. Any attempt to find cause-effect relation involves the fallacy of post hoc ergo propter hoc (kākataliya-nyāya.). 19
Svabhāvavāda thus signifies rigid predetermination, but not accidentalism. At the same time, by attributing the cause of all transformation to the inherent nature of every object, Gunaratna also dispenses with the supernatural view of svabhāva. Since right from the time of the Svetāśvatara upanisad, svabhāva and yadrccha have been treated as two distinct categories, we may safely infer that Haribhadra's interpretation is truer to the tradition than those of the Buddhists and Naiyāyikas-s. They preferred to explain the sharpness of a thorn as an evidence of mere chance, obliterating thereby any difference between svabhāva and yadrccha.20
Haribhadra, too, has presented the doctrine of Carvāka/Lokäyata. In his Šāstravärtā-samuccaya he summarises it in the following way:
prthivyādimahābhūtakāryamātram idarn jagat/ na cātmādrstasadbhavam manyante bhūtavādinah / 1.30 acetanāni bhūtāni na taddharmo na tatphalam/ cetanā'sti ca yasyeyam sa evātmeti cāparel/ 1.31 yadiyam bhūtadharmah syāt pratyekam teșu sarvadā/ upalabhyeta sattvädikathinatvādayo yathā// 1.32 saktirūpena sā teșu sada'to nopalabhyate/
na ca tenapi rūpena satyasatyeva cenna tat/121 1.33 18. Nyāyasūtra, 4.1.22-24 (see also n 6 above). 19. Gunaratna (n5), p. 15.5-21. 20. See nn 6 and 7. Interestingly enough, Dahlana in his commentary on
the Susrutasamhita, Särirasthāna, 1.11 explains yadrcchā as some sort of causality. Phanibhūsana Tarkavägisa (nb above) positively refers to
accept this odd interpretation (p. 178.1). 21.
Ibid., pp. 31-32. See Sastra (n14), pp. 9-10. The translation that follows is mine.