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TULSI-PRAINA
called the Niyatavștti". Without accepting this limitation anything could be transformed into thing else.
Later the Jainas dealt with the difference among things They say that if a jar were entirely devoid of dissimilarity to those other things, then there being no difference between them, the jar could not be anything different from those things. This would involve a self-contradiction. When one is ready to accept some sort of difference among things, he has also to accept dissimilarity, as a particular character.84
Thus according to the Jainas view, like the gleaming sapphire, every entity, while being one has several aspects. Of these, some are apprehended by inclusive notions. Those that are apprehended by inclusive notions, are inclusive, and hence spoken of as "common", while others, which are apprehended by exclusive notions, are exciusive and hence said to be particular". The inclusive notion appears in non-distinctive form of "This is an Entity', while the exclusive notion appears in the distinctive form "this is jar, not cloth".
Vastvekātmakameveda manekākāramisyate Te cânuvșttivyavsttibhuddhigrāhyatayā sthitaḥ, Ādya ete' nuvrttatvatsāmānyamiti kirtitah.
Višeşāstvabhidhiyante vyāvịttatvättatato’pare.36 Refutation of Jaina conception of reality in Buddhist literature
The Buddhist philosophers criticised the. Jaina conception of reality on the grounds of self-contradiction, commingling, doubt, etc. The main arguments of the foremost Buddhist logicians were as follows:
Nāgārjuna (about 150-250 A.D.), the profounder of Sügyavādi. made the charge that the theory of triple character is itself a selfcontradiction formula, as it cannot be associated with reality, since such a thesis is faulty on account of anavasthā-doşa (regressus ad infinitum). 26
Dharmakirti remarks that the Anekantaväda is mere non-sensical talk (pralāpamātra). He then mentions the Jainas' view : "all is one and all is not one", and poits out why the Jainas do not recognize the jar or pot itself as a general character, since Dravyatva is in all of them according to Jainism. (Sarvam sarvatmakam na sarvam sarvatmakam) 37 . Dharmakirti is of the view that the Jaina theory of dual character, viz. universal and particular, is so formulated that the character of particularity is relegated to the background and made less significant.
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