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102
Jaina Theory of Multiple Facets of Reality and Truth because one thing is separate from another, just as Jina and the like are different from a donkey, a camel etc."
Again, it may be contended that there is certainly a non-difference between lina and donkey from the viewpoint of existence. But this contention is not tenable. For, that shape, on the basis of which, the absolute non-difference is agreed upon by both the parties, has been here taken as an example in the syllogism.31
And if the absolute difference is not established in the case of any person, then there would be no rule to discriminate means from nonmeans, eatables from non-eatables etc. and as a consequence there would be no rule to employ any man in activity. 32
Now Bhāsarvajña takes up Akalanka's view for criticism. It was said that a pot existed from the viewpoint of its own nature, and it did not exist from the viewpoint of the nature of another thing. If this signifies that a single pot is associated with various attributes, then there is no controversy. For, the Naiyāyika also admits that a thing can be associated with various positive and negative attributes. *3
But if a thing is described as possessing twofold nature, then what does it signify? If it signifies that a pot itself is the absence of an object other than it, i.e. a cloth (viz. a pot is itself the negation of a cloth), then the Buddhist view comes to be accepted. According to which, a thing like negation, other than the thing negated, is not admitted. This has been refuted in details. 34
It may be argued that according to the Jaina view, a positive thing like a pot and the negation of an object other than that thing e.g. a cloth, are regarded as two different entities. For, the Jaina view accepts that a thing can be of twofold nature. A pot can be described as being of its own nature and of the nature of non-cloth. This is what a thing of two-fold nature signifies. 35
30. Ibid, p.557. 31. Ibid, p.557. 32. Ibid, p.557. 33. Ibid, p.557. 34. Ibid, p.558, also p.537. 35. Ibid, p.558.
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