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JAINA ONTOLOGY
Chapter V This chapter contains a representation of the position that dravya and kriya are two absolutely distinct factors in world-phenomena. Hence it begins with a general criticism of the earlier theories which had spoken as if the posited world-cause and its states are somehow one with each other. According to this position dravya is that world-factor which ever remains absolutely the same while kriya that which becomes different every next moment.
Chapter VI
This Chapter contains a representation of the Vaiseșika view and it begins with a criticism of the earlier view on the ground that a dravya absolutely untouched by kriya is a non-entity, for such a dravya cannot exbibit the three essential characteristics of a real entity, viz. origination, destruction and permanence. At the end of this criticism satkāryavāda is refuted and asatkāryavāda maintained, it being understood that the earlier view somehow involves satkāryavada. In this connection an interesting distinction is made ( p. 597 ) between absolute non-existence (atyanta asattva) and conditional non-existence ( saviseșana asattva) and it is argued that it is only an absolutely non-existent thing that never comes into existence while a conditionally non-existent thing comes into existence when appropriate conditions are available.
Chapter VII
This chapter contains a criticism of the Vaišeșika position, made from the standpoint of syadvada. The chapter begins with the elaborate criticism of asatkaryavāda and ends with an elaborate criticism of sat padarthavāda; In between the two there occurs a positive defence of syādvadas.
Chapter VIII
The chapter contains a representation of what the Jaina theoreticians call śabdanaya. It begins with a brief criticism of the view that abhava is as much a constituent of the real as is bhāva, a view maintained by syadvāda; (on the present disputant's view bhava alone constitutes the real). But its criticism is directed against several other doctrines viz.
(i) The doctrine of primacy of name (the nāmanikṣe pavāda) (ii) The doctrine of primacy of word (Bhartphari) (iil) The doctrine of impartite word-meaning ( of Vasurāta, the preceptor
of Bharthari ) (iv) The doctrine of primacy of configuration (of the sthāpanānikṣepavāda) (v) The doctrine of demarcation ( of Dinnāga ).
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