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TULSI-PRAJNĀ
As regards the rejection of two possible ways of relation, the Jainas says, that they should not be rejected. For, päratantyasambandha is not mere dependence, as the Buddhists ascribe, but it unifies the entity. Rupaşleşa is also untenable for this purpose.55
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The two points are here to be noted the first is that, according to Jainism, the entity never lose their individuality. They make internal changes having consistent internal relation with the external changes happening to them. In adopting this attitude the Jainas avoid the two extremes of the Naiyayikas, 'externalism and the Vedanin internalism'.
Another point is that the Jainas consider relation to be a combination of the reality in it as something unique or sui-generis (jātyantara). It is a character or trait in which the natures of reality have not totally disappeared but are converted in to a new form. For instance, nara-simha is a combination of the units of nara and simha. They are neither absolutely independent, nor absolutely dependent, but are indentity-in-difference. Hence the Jainas are of view that relation is the structure of reality which is identity-indefference.56
Conclusion
From these comments we may conclude that :
(i) Arthakriya is the essence of Syadvada conception. According to Jainism, the arathakriya is possible in only the dynamic (parināmi) substance.
(ii) The nature of reality is universal-cum-particular; and the nature of relation of an entity is deliverence of the direct and objective experience.
(iii) There is neither self-contradiction nor any other defect which the Buddhist philosophers tried to point out in Jaina conception of reality.
References :
1. Utpadavyayadhrauvyayuktam sat, Tsü. 5.30; Saddravyalaksanam, Tsu. 5.29; Ganaparyayavaddrayyam, Tsu. 5.38. See for explanations the Tattvarthavārtika of Akalanka.
2. P.P. 258. also see the Darśana aura Cintana, Khanda, 9, P. 163. Atho Khalu davvamao davvāņi guṇappagāṇi bhaṇidāni.
-Pravacanasāra, 119.
3. Pravacanasara, Jayasena's commentary, p. 121.
4. Sanmati Tarka Prakaraņa, 2.9-14.
5. Guṇabhāvādayuktiriti cet; na; arhatpravacanahrdayādişu guņaopādesāt; guņa evā paryāya iti va nirdesah; viseṣaṇānupapattirar
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