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114 Jaina Perspective in Philosophy and Religion
difference which is both a permanent and changing entity manifesting through constant change of appearance and disappearance, then we can easily understand that reality when looked at as the underlying permanent substance may be described as permanent, but when viewed from the point of view of the modes (paryaya ) which appear and disappear, it may be described as non-permanent and changing. This difference of aspect is the well known Jaina doctrine of Naya. It is indeed a tragedy that Śankara, while making a distinction between the Vyavahārika and Paramarthika points of view throughout his commentary forgets the same in respect of Jainism. In common experience, we find in the same object, the existence of one thing (pot) and the non-existence of the other (cloth). This does not mean that the same thing is both pot and cloth, hence there is no contradiction.1 Examples of co-existing self-contradictory attributes are daily perceived but only from different points of view. For example, in the same tree, the trunk is stationary while the branches and leaves are in motion. Like Kunda-kunda, Śańkara examines every problem from the two points of view, practical and real, and this doctrine is the supporting edifice of the Advaita Philosophy. The same material clay or gold may be transformed into various forms. So to speak of a thing as one or many entirely depends upon the points of view we adpot. The same substance 'mud' is spoken differently as jar, jug, etc. Devadutta although one only, forms the object of many different names and notions according as he is considered in himself or in his relation to others; thus, he is thought and spoken of as a man, Brahmin, son, grandson, etc. Does it not exactly look like the Jaina point of view of asti-nasti-vāda?
Like Sankara, Rāmānuja also criticises Jaina theory of seven paralogisms2. No doubt,
Ramanuja and Contradiction
1. Rajendra Kumar, 'Anekanta, Syadvada aur Saptabhangi' in Jaina Darśana, Year 1, No. I.
2. 'Sri Bhasya' of Ramanuja on 'Brahma-sūtra', II. 2. 33.
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