Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 481

20 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME
tions of the four different castes and emphatically asserts the inherent and irresistible strength of Svabhāva.
The Jainas, no doubt, criticize this doctrine of Svabhāva in their works of philosophical nature but this criticism applies to it only when Svabhava is presented as the only cause of the variety of the world. The Jainas find a place for this doctrine under their wide umbrella of Syädvāda or Anekānta. In this connection we draw the attention of the readers to Sīlānka's passage26, quoted below, accepting Svabhāvavada.
ADDENDUM In the Tattvasangraha of śāntarakṣita with the Pañjikà (commentary) of Kamalaśīla who flourished in the first half of the eighth century A.D. we find an exposition as well as refutation of Svábhāvika-jagadvāda (vv. 110-127). The three verses embodying the Svabhāvavāda, which are quoted by Maladhāri Hemacandra, very well compare with the corresponding verses in the Tattvasangraha (vv. 110-112) and it is not unlikely that they are derived from a common source. Hemacandra reads 'Rajivakantakādinām' in place of 'Rajāvakesarādīnām'; 'Mayūracandrikädir va' in place of 'Mayūracandrakādir vāit is gratifying that the emendation in the text of Hemacandra that I have suggested above is supported by the text of the Tattvasangraha; the third verse although identical in thoughtcontent differs in its expression. The verse of Hemacandra is already cited above. Here I quote the verse from the Tattvasangraha :
यथैव कण्टकादीनां तैष्ण्यादिकमहेतुकम् ।
कादाचित्कतया तद्वद्दःखादीनामहेतुता ॥ The refutation of Svābhāvika-jagadvāda by śāntarakṣita may very briefly be summarised thus:
"The filaments of the lotus, etc., have the seed, mud and water as the causes. Why then should we search for other causes which are not to be found ? If all things come about by 'svabhāva'why should they appear at particular times and particular places only? It is clear, therefore, that they have particular causes for their origin and development. The Svābhāvika-jagadvada thus stands refuted by Pratyaksa-pramana itself."
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atfest Faratsfarcuredariant ara, at 119: 9719 let par da Rotaruit hucalar: मूर्तत्वामूर्तत्वानां स्वस्वरूपानुविधानात् तथा धर्माधर्माकाशकालादीनां च गतिस्थित्यवगाहपरत्वादिस्वरूपादानादिति, तथा चोक्तम्-कः कण्टकानामित्यादि ।
-śīlāňka's Commentary to Sūtrakřtänga, folio 213 (b)