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JAINA THEORIES OF REALITY AND KNOWLEDGE
darkness' (chāyātapavat) at the same place and the same time. A simultaneous affirmation of the two contradictory elements with reference to an identical situation is, therefore, a logical absurdity. Similarly identity (abheda) and difference (bheda) are, it is argued, mutually opposed, and therefore positing (vidhi) the one means denying (nişedha) the other'. Since the two can never co-exist in the same substratum", any attempt to weld the two, viz., identity and difference, being and non-being, or affirmation and negation, into the structure of a real is too fanciful (kalpita) to be resorted to by any sane-minded person (svasthacetasä).
2. Vyadhikaraṇatā is an error which arises when two entirely opposed natures or characters tend to subsist in a single abode (adhikarana) while they ought to subsist in two different abodes. Identity and difference, being entirely opposed to each other, as has just been observed under fault
1. sattvasattvayoḥ parasparaparihāreņa sthitatvāt šitoşnasparśavat /
TRD, p. 231. See also SBT, p. 81f. Arcata observes: 'utpädavyayadhrauvyayuktaṁ sat’ity etad apy ayuktam, dhrauvyenotpadavyayayor virodhad ekasmin dharminyayogāt / HBT, p. 146.
tadbhavaś cătadbhavaḥ parasparavirodhataḥ / ekavastuni naivāyam kathañcid avakalpyate // vidhanapratişedhau hi parasparavirodhinau /
sakyam ekatra no kartun kenacit svasthacetasā // TSS, kās. 1729 and 1830. See also PK thereon. Haribhadra trenchantly puts the argument for the opponent: katham ekam eva ghaţădirūpam vastu saccāsacca bhavati tathā hi sattvam asattvaparihāreņa vyavasthitam, asattvam sattvaparihārena; anyathā tayor aviśeşaḥ syāt / tataś ca yadi sat katham asat? athăsat katham sad? iti ekatra sattväsattvayor virodhāt, tathā coktam
yasmāt sattvam asattvañ ca viruddham hi mitho dvayam / vastvekaṁ sadasadrūpam tasmāt khalu na yujyate //
AJP, p. 11.
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