________________
Jaina Theory of Multiple Facets of Reality and Truth
substratum for both of them to reside in. But that is not so. It is therefore established that the pot is of the twofold nature. Hence the same pot comes to be expressed in sequence by the words 'pot' and 'non-pot'. 12
Now, if the object of twofold nature is stated exclusively to be a prt, then that statement is not essentially true because it does not include the nature of another thing. On the other hand, if the object is exclusively asserted to be non-pot, it would be false since it does not take into consideration the nature of the object itself. And there is not a single word which can describe both the natures of the object, and so it is called 'indescribable'.
And thus the doctrine of anekanta can be applied to everything in the world.13
98
Against this, it may be argued that the assertion that ekānta is not accepted and the anekānta is accepted is itself ekānta-a one-sided determination. How could it be said that the anekanta is applicable to all the things in the world?14
In answer to this it is said that even in respect of anekānta, the ekānta is not admitted. We can state-May be the anekānta somehow is, may be the anekänta somehow is not; and so on.
Now Bhāsarvajña criticises the doctrine of anekānta. It is said that a good or a bad action, bondage or emancipation etc. would not be possible in the case of those who are extremely attached to the ekānta. That is not proper. In fact, a good action etc. are possible only in the case of those who exclusively accept the ekānta. For example, if the doctrine of ekānta, e.g. that person alone who is the agent of a certain action can enjoy the fruit of that action is accepted, then and then only an intelligent person employs himself in activity to obtain a desired fruit and to avoid the undesired result.15
12. Ibid, p.555. In the text of Tattvārtha-Rājavārtika (pp.33-35), about ten different modes to describe the same object as pot or non-pot are mentioned, which are found absent in the text of Nyayabhuṣaṇa.
13. Nyayabhuṣaṇa, p.555. 14. Ibid, p.555.
15. Ibid, p.555.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
