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Śramana, Vol 59, No. 4/October-December 2008
can under no circumstances be accused of speaking of karma's association with self "as apparent contamination" or "illusory".
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4. Dhaky has also failed to grasp the significance of Kundakunda's important concept of sva-samaya and para-samaya and for that matter accuses him of "completely" redefining these terms which, according to Dhaky's mistaken belief, "for long had been understood as the 'doctrine of one's own sect' and 'the doctrine of the other sect." ."17 In view of Kundakunda's clear-cut and categorical statement in Samayasara, (verse 2) that sva-samaya is the mode of consciousness with reference to cognition, feeling and action, and that para-samaya is the mode of consciousness of attachment, etc., in which pudgala karma acts as an indirect, extrinsic, auxiliary cause (nimitta kāraṇa), Dhaky's meanings of these terms is quite far fetched. Dhaky's mistaken belief in regard to the use of these terms seems to be based on the wrong translation of verses III.47 and 67 in Siddhasena's Sanmati-tarka or Sanmati-sutra. 18 A close reading of these two verses and particularly III.47 reveals that these verses have nothing to do with "heresies" or "Jaina and non-Jaina doctrines"," but are conceived in the context of Jaina doctrines of nayavāda (standpoints) and anekāntavāda (multifaceted nature of reality) in the sense of "Samantabhadra's profound dialectical and epistemological works".2" In verse III.47 of Sanmati-tarka, Siddhasena also declares "that there are as many para-samayas as there are standpoints (nayavāda).”
Nayavada (The doctrine of Standpoints) is concerned with a particular aspect of an object. As a standpoint, naya grasps only a part or an aspect of a thing and is expressive of a partial truth about an object. It should not, however, rule out, reject or deny the other standpoints, and put forward its partial truth as the whole truth. Parasamyas are the standpoints of those partial truths, which are onesided and unrelated to or independent of other standpoints and are therefore, considered false and faulty (nirapekṣa-naya mithya, Samantabhadra, Āpta-mīmāṁsā, verse 108). Siddhasena himself has put the same point in these words:
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