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Vol. XXI, No. 1
(kşaņikavāda) were rising even within the Buddhist system. For instance, Santaraksita refers to the views of Vātsaput:īyas who classi. fied things under two headings momentary and non-momentary 21 The conception of soul, according to them has been also refuted by Sāntāraksita 22 Stcherbatsky mentia as the Vatsa putriyas who ad ritt: d the existence of a certain unity between the elesrents of a living personality. In all probability they have been influenced by the Jaina views as their arguments are very similar to the Jaina arguments raised against the view of Kșaộikavāda and Anātmavāda.
There are, however, two important points of difference between the Buddhist and the Jaina in the meaning they attach to dravyavāda in their common denunciation of the view which connects this notion of arthakriyākāritva with dravyavāda. First, the Buddhist is against dravyavāda of any kind, while the Jaina is against ekāntadravyavāda. Secondly, the Buddhists attack actually turns out, whatever his profession may be, to be on the hypothesis of the static (kūtasthanitya) dravya whereas the Jainas's attack is also on the same hypothe.. sis but only as a contrast to his own theory of the dynamic (pariņami) dravya. 23 We have already discussed the Jaina's view against ekäntadravyavāda.
Dual character of an entity
Some systems of thought accept only the Universal (sāmāny :) character of reality. Advaitavādins and the Sāňkhyas are the typical representatives of the view. Some other schools led by the Buddhists recognise only particular (vićeşa) character of reality. The third school of thought belongs to Nyāya-Vaiseșikas, who treat Universal and Particular (Sāmānya and Višeşa) as absolutely distinctive entities.
santaraks'ta first establishes the Jainistic view on the nature of reality. He says that according to Jainism, an entity has infinite characteristics which are divided into two categories, viz. Universal and ParticularJust as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality.
We find two kinds of existence of own nature (svarūsāstitva). The former tries to separate the silnilar (sajātīya) and dissimilar (vijātiya) substances and indicates their independence. This is called Vertical Universal (nrd hvatásāmānya) which represents unity, Anugata pratyaya) in plurality of different conditions (vyāvsita pratvava of tbe same individual. In other words, the permanent character of an entity is called Ordhvatasamanya,24
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