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III. 46–491
CHAPTER III
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dict each other. The controlling and conditioning factors of non-Jaina and Jaina philosophies are “contradiction” and "synthesis"-respectively.
The attitude of Sānkhya Philosophy towards soul and that of Buddhist Philosophy is that of Nityatva-vāda and Anityat va-vāda respectively. Both these view-points are Para-samayas because they disregard each other, being extremes. Jaina Philosophy, while attempting to synthesize both the view points, declares that the Soul is Nitya (never-changing) on the strength of Dravyāstika-naya (Noumenal) and on the ground of Paryāyāstika-naya (Phenomenal) it is ever-changing. Thus, the Tattvas such as Ātman etc. are both changeless and changeful, And this is the real Jaina principle which represents a synthetical view.
Here arises a question that if Jaina Philosophy means a harmonious combination of mutually contradictory views such as Nitytva and Anitytva, Vaišeşika Darsana also will have to be styled a Jaina Darsana because it is also sympathetic to both the views. Reply to that question will have to be sought in the fact that it may be so in Vaišesika Darsanas but there is a radical difference between both the Darsanas in the form that VaišeşikaDarśana does not recognize importance of "relativity." And this is what distinguishes Jaina Philosophy from Vaiseșika Philosophy.
The Nayas as used in Vaišeșika Darsan view the subject independently becanse Vaišeşika-Darsana believes that Paramāņu, Ātman etc, which are Nitya (eternal) will
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