Book Title: Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1
Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay
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18: SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
that it was more intimately connected with Materialism or Cārvākadarśana. It is much more allied to Carvākadarśana in as much as both deny a transmigrating soul, whereas Niyativada believes in an immortal soul. Further, in view of the fact that the Ajivikas ultimately merged with the Jainas-which indicates that they had much in common--it would be more proper to regard Svabhävavada as part and parcel of Materialism as has been done by tradition.
SVABHAVAVADA DIALECTIC
That the Svabhävavāda must once have been well-known is evident from the numerous references to it in Sanskrit and Prakrit literature. No detailed exposition of it is to be found in any single treatise. The only account of this doctrine we have is in the prima facie argument or view (Purvapaksa) given in the works of its opponents for purposes of refutation. It is not improbable that the opponents ascribed to the Svabhavavadin's arguments which were easy of refutation. So we have to be cautious in judging the Svabhävavadin's powers of logical argument and dialectic skill.
In the course of his commentary to Gaṇadharavada Jinabhadragani more than once mentions Svabhāvaväda and refutes it. He explains the variety of the world on the basis of the doctrine of Karman, which is
25 होज्ज सहावो वत्युं निक्कारणया व वत्थुधम्मो वा । जह वत्थु णत्थि तओऽणुवडीओ खपुष्कं व ॥ अच्चतमणुवद्धो वि अहतओ अस्थि नत्थि किं कम्मं । हेऊ व तदत्थिते जो णणु कम्मरस वि स एव ॥ कम्मस्स वाभि हाणं होज्ज सहावो त्ति होउ को दोसो । निचं व सो सभावो सरिसो एत्थं च को हेऊ ॥ सो मुसोऽमुसो वा जर मुतो तो न सव्वा सरिसो परिणामओ पयं पिव न देहहेऊ जइ अमुत्तो ॥ उवगरणाभावाओ न य हवइ सुहम्म सो अमुत्तो वि । कण्णरस मुतिमा सुसंवित्तादिव ॥ अदाकारण थिय सभाओ तोचि सरिसया करतो । विमकारण न भवे विसरिया किं व विच्छिती ॥ अदन सहान धम्मो वग्स न सो नि सरिस निचं । उप्पायरिभंगा चिता वपनाया || कम्मरस व परिणामो युद्दम्म धम्मो समायस् । देऊ चित्तो जगमो छोद सदायो ति को दोसो ॥
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