Jain Journal 2005 07

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

Page 22

RAMKRISHNABHATTACHARYA JAIN VIEWS ON SVABHĀVA
said so.4 Kulkarni seems to have Haribhadra's SVS in his mind. Haribhadra first refutes svabhāvavāda as follows:
svo bhāvasca svabhāvo'pi svasattaiva hi bhāvataḥ/ tasyāpi bhedakābhāve vaicitryam nopapadyate // tatastasyavisistatvād yugapad visvasambhavaḥ/ na cāsāviti sadyuktyā tadvādo'pi na samgataḥ // tattatkālādisāpekso visvahetuḥ sa cennanu / muktah svabhāvavādah syāt kālavādaparigrahāt // 5
But even then the variety of objects cannot be attributed to svabhāva. If svabhāva is accepted as the source of all things on earth then everything should have been produced at a time, because svabhāva is uniform. Yet it is not so and the doctrine is not (logically) consistent. It (svabhāva) is accepted as the cause of the world not irrespective of Time, etc. (viz. svabhāva, niyati, and karman), it will not do, for it would entail the end of svabhāvavāda, for (thereby) it adopts kālavāda.
Yet Haribhadra does not reject svabhāva out of hand. His only objection is that neither svabhāva nor kāla, etc. is to be taken as the sole cause : for together they inhere in the doctrine of karman:
ataḥ kālādayaḥ sarve samudävena kāraṇam / garbhādeḥ kāryajātasya vijñeyā nyāyavādibhih // na caikaikata eveha kvacit kiñcid apiksvate/ tasmāt sarvasya kāryasya sāmagri janikā mata // svabhāvo niyatiscaiva karmano'nye pracakşate/ dharmāvanye tu sarvasya sāmānyenaiva vastunaḥ //6
Therefore logicians should know that Time, etc. (viz. svabhāva, niyati, karman] all combine to cause (the world),
4. Ibid. pp. 16-17.
5. SVS, ch.2, vv. 186-88, pp. 51-52. Trans. mine
6. Ibid., vv. 191-93, pp. 52-53.
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