Traverses on Less Trodden Path of Indian Philosophy and Religion

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

Page 38

Umāsvāti's contribution to Indian Philosophy
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Umāsvati is the first man who has laid down the philosophical foundation on which the beautiful palace of later Jainism is erected. His definition of reality whicb consists of seedling idea of reconciliation of different philosophical view-points is a remarkable contribution to Indian pbilosophy in general and to Jaina philosophy in particular. His definition of reality became a basis of Anekaniavāda i.e. the doctrine of manysidedness or the doctrine of non-absolutism, which tries to reconcile and harmonise the doctrines of almost all the non-Jaina systems of thought.
According to Umasvati reality (substance) consists of production, destruction and permanence. A substance is permanent in respect of its essential qualities and also subject to generation and destruction in regard to its changing modifications. When a substance, conscious or unconscious, originates without leaving its own nature, it is called origination. Destru. ction is loss of existence in a thing that had it before. Permanence is the essential characteristic of substance, which remains unchanged in both the conditions, viz. in origination and decay. To cite an example, a jar originates from clay without leaving the nature of clay. The clay leaves its former mode or shape when it becomes jar and the essential nature of clay remains unchanged in both the conditions. There is no contradiction involved and no violation of law of contradiction in apply. ing opposite predicates to the same thing in different capacities, because tbey are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory e.ements can exist in one and the same thing in different capacities such as the same man is a father to his son, son to his father, husband to his wife, brother to his sisters and so on. This kind of definition is also accepted by the Mimāṁsā system. It means everything in the world is complex in its structure and as such has many aspects. To attain a complete truth, each entity is to be viewed from ali possible view-points. This deficition of reality paves the way to the famous synthetic doctrine of Anckäntavāda according to which, reality is neither absolutely real nor unreal, neither one nor many, neither particular nor universal, neither identical nor different, but both real and unreal, one and many, particular and universal, unity in diversity froin different points of views. 6 3. T. S. V. 29, part I. 4. (a) Sarvārthasiddhi, V-32, Pub : K. B. Nitve, Kolhapur, saka 1839 p. 17. (b) Tativârtharăjavartika, I 6, ed. : Gajadh. rlal Jaina, Pub : S. J. Granthamala,
Kashi, 1915. p. 26. 5. Mimāmsaslokavārtika, quoted in Darsana aura Anekantavāda, Pt. Hamsaraj G.
Sharma, Pub : A. J. P. P. Mandel Agra, 1928, p. 133-149. 6. Şaddarsanasamuccayarīka, Gunaratnasûri, Ed. : Jaina Mahendrakumar. Pub..
Bharatiya Jnana-Peeth, Kashi, 1969, p. 34.