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44
Jainism
from the view point of Vedāntic Acāryas
then how can the permanency or permanent nature opposed to that come in there ? Being different is being the locus of opposite attributes or qualities, then how can its opposite non-difference come in there. In other words, how can quite opposite attributes such as difference and non-difference can exist in one and the same thing, just as it is not possible for the nature of
-aboon nf , huffalo to exist simultaa horse ana ine naime vo v neously in one entity. (द्रव्यस्य तद्विशेषणभूतपर्यायशब्दाभिधेयावस्थाविशेषस्य च पृथक्पदार्थत्वात्, मैकस्मिन्विरुद्धधर्मसमावेशः संभवति । तथाहिएकेनास्तित्वा-दिनावस्थाविशेषेण विशिष्टस्य तदानीमेव न तद्विपरीतनास्तित्वादिविशिष्टत्वं संभवति । उत्पत्तिविनाशाख्यपरिणामविशेषास्पदत्वं च द्रव्यस्यानित्यत्वं तद्विपरीतं च नित्यत्वं तस्मिन्कथं समवैति ? विरोधीधर्माश्रयत्वं च भिन्नत्वं तद्विपरीतं चाभिन्नत्वं कथं वा तस्मिन्समवैति ? यथाश्वत्वमहिषत्वयोर्युगपदेकस्मिन् 37449: 1 (Sribhāsya, II.II.31). Rāmānuja points out that Kāla (time) is considered as one of the substances by the Jainas. But in case of Kāla, it being apprehended as only a qualifying attribute (visesana) of objects (dravya), its separate existence and non-existence, etc., are neither capable of being described, nor capable of being-refuted. Ideas like existence and non-existence referring to time are always associated with a object and can be hardly thought of independently. In this case, how can you apply saptabhanginaya ? (folcthy पदार्थविशेषणतयैव प्रतीतेस्तस्य पृथगस्तित्वनास्तित्वादयो न वक्तव्या न च परिहर्तव्या । कालोऽस्ति नास्तीति व्यवहारो व्यवहर्तृणां जात्याधस्तित्वनास्तित्वव्यवहारतुल्यः । जात्यादयो हि द्रव्यविशेषणतयैव प्रतीयन्ते । Sribhāsya, II.II.31).
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