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Syadvada : A Solution of World-tension
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kinds of properties Samanya and Višeşa.1 So this way of pantascopic observation2 criticises the one sided and wrong view of Nyāya-Vaiseșika realism according to which Samanya and Višeşa have separate existences from the object. Thus there is the synthesis of long drawn conflict between the universal and the particular.3 Hence Nyāya-vaiseșika is accused of an abstractionist outlook technically called the Fallacy Naigamabhasa ( नैगमाभास ).4
Nextly, Sangraha Naya ( संग्रहनय ) remedies the extremism of universal and particular. In fact there can be no universal apart from the particular and vice versa.5 For example, not a single nimb or mango or any other tree can be conceived apart from vegetableness, so finger cannot be considered apart from hands.“ So Advaitins and Saukhyas?, Plato and Kant etc, are accused of the Fallacy of Sangrahābhāsas or who recognise universal alone as real.
An extremist assertion is likely to be met with a diametrically opposite view of analytic and particularistic approach where we will meet the Cárvā kas to whom object possess only the specific properties which is non-existent like donkey's
1. "अर्थाः सर्वेऽपि सामान्य विशेषा उभयात्मकाः", नयकणिका, श्लोक २ । 2. Nathmal Tatia : Ibid. 3. ( क ) नय कणिका, श्लोक १० ।
(ख) जैन-दर्शनसार, पृ० ४२ । (ग) “सामान्य विशेषात्मातदर्थो विषयः", परीक्षामुखम्, अध्याय ४,
श्लोक १। 4. Naya-Karnika, Introduction. 5. संग्रही मन्यते वस्तु सामान्यात्मकमेवहि ।
सामान्य व्यतिरिक्तोऽस्ति न विशेषः खपुष्पवत् ।। नयकणिका, श्लोक ६ 6. "विना वनस्पति कोऽपि वृक्षादिर्न दृश्यते", नयकणिका, श्लोक ७ । 7. विशेषात्मकमेवार्थं व्यवहारश्च मन्यते।
विशेषभिन्नं सामान्यं सत्रवरविषाणात् ।। न्यायावतार, श्लोक ८ 8. Naya-Karpiks ; Introduction by Mohan Lal Desai.
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