Jain Journal 2007 10

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

Page 13

JAIN JOURNAL: VOL-XLII, NO.2 OCTOBER 2007
Sūri (13th cent. A.D.) in his commentary on the Șad-darśanasamuccůya tells us that the Naiyāyikas were the Saivas and the Vaiseșikas were the Pāśupatas'. Even though the Saiddhānta school was mentioned by Somadeva in 10th century A.D., we do not know when this school came into existence as a separate school, but from Vidyānanda (9th cent. A.D.) who in his Āpta-parikṣā mentioned a Vaiseșika school as the Věddha-vaiseșika which seemed to be the same as the Saiddhānta school mentioned by Somadeva. Moreover, the Vğddha-vaiseșika believed in the reality of Subtances, Qualities, Actions, Generality. Particularity, Inherence etc. the categories recognised by the Vaišeșika school of thought :
yathaiva hi Mahesvarasya svarūpatah sattvam vrddhavaiseșikair işvate tathā prthivyādi-druvyāņām rūpādi-gunānām utkṣepaņādi-karmaņām sāmānva-viseșa-samavāyānām ca prāg abhāvādīnām apīşyata eva (under verses 59-76).
In the same work we also find that “a certain section of the Vaiseșikas postulates the existence of consciousness even in the liberated soul”.
jñāna-saktistu niłkarmaṇo 'pi kasvacin na virudhvate cetanātma-vādibhiḥ kaiścid vaiseșika-siddhāntam abhyupagacchadbhir muktătmanyapi cetanāyāḥ pratijñānāt" (under verse ll)
On this point, the views of Handiqui' is worth mentioning.
“It is not the pure and infinite consciousness of the Self recognised by the Sānkhyas, but jiānasakti or intellectual power ; and Maheśvara, like the liberated soul, possesses this power, although he is incorporeal and untouched by Karmas :
cetană cu jñānasaktir eva na punas tad-vvatirikta-cicchaktir apariņāminya prati-samkramādarsita-vişavā suddhā cānuntă ca
9. Handiqui, ibid, p 184. 10. Handiqui, ibid. p. 218. 11. Handiqui, ibid, p. 219 f.
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