Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 22

Reconciliation of different philosophical view-points
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The Materialists (Carvākas) view that, consciousness is product of combination of different material elements which is neither identical or different from each of these, is acceptance of many-sided aspects of consciousness only. It really means, in some respects, it is identifiable with material elements and in some respects, different from them. Madhyamamārga or Madhyamāpratipat of the Buddhists, which is accepted as middle way between two extreme view of eternalism and non-eternalism, bears the same significance as the word onekanta. Madhyamika philosopher's view of reality, that, it is neigher existent por non-existent, nor both nor neither', is a form of anekantavāda only. 42 Even, the view of Vijñānavāda Buddhists, according to which this world is transformation of eternal, non-dual consciousness 43 (vi jñāna). is acceptance of pariņaminityatā of one kantavāda. The Nyāya-Vaiseșika philosophers apply this anekantavada without being aware of it. These philosophers in stating that atoms constituting a material 'pot' are eternal while the pot as a product and a passing pbase of matter is non-eternal, are practically admitting the anekānta position, which is that a 'pot' is non-eternal in some respects (as a mode of matter) and that it is eternal also in some respects. 44 (ie, in respect of its constitutive substance). Again, while describing anyonya. bhāva, the Vaiseșikas point out like Jainas that 'pot' is real as 'pot' not as cloth.45 Earth, (prthivi) is both eternal as well as non-eternal. Citrarüpa is a conglomeration of several mutually exclusive rüpas whlch belong to a single substance. 46 Even though Nyāya-Vaiseșikas bave accepted the generality and particularity as two idependent categories, they are not able to discard the path of anekānta. Vātsyāyana mentions that both contradictory elements can exist in one and the same place, 17 Jati is, again, both general as well particular. 48 Amongst the two kinds of universals, (i.e. para and a parā) aparāsāmanya is both, general as well as particular. 49
42 Sanmatitarka, Introduction, p. 138. 43 Trimsikā I, Vijfiaptimātratasiddhi, ed. Svami Mahesvarananda, Pub : Gitadharma
Karyalaya, Varanasi, 1962, p. 3. 44 S.M.V., p. 17. 45 Vaiseșikadarsana, with Upaskarabhasya, I-1-4-5, See Darsana aur Anekantaväd, p. 82. 46 S. M. V-20. 47 Nyāyadarsana, 1-(-41, p. 160-162. 48 Ibid., II-II-66, p. 424. 49 Vaiseșika Darsana, with Prasastapādabhāsya, I-IT-5; IX.II-3, see Darsana aur Anekanta
vād, pp. 78-80.