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ANEKĀNTA
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factors (sattva, rajas and tamas), is taken into account. It is therefore one and many at the same time. . Let us now examine the Sautrāntika position which is noted for its unrelenting opposition to the Jaina theory of anekānta. But the Sautrāntika can maintain his position only by ignoring the snags and
ds in his own theory. For instance, the Sautrāntika is a believer in extra-mental reality. He believes in the independent existence of rūpa (matter) which has a structure (samsthana) and colour (varna) of its own. The structure and colour cannot be dissociated. They are one and at the same time two. Furthermore the reality of a thing is believed to be tested by its causal efficiency. The rüpa produces its own facsimile in the second moment and also its idea in the mind of the spectator, It discharges double causal function at the same time. If this dual operation is explained by references to different causal conditions, mind and matter, i. e., in the mental and material plane, how can the Sautrāntika consistently and honestly controvert the position of the realist that a permanent can also discharge different function in succession under different conditions ? The permanent can appropriate the different transitional states without forfeiting its unchanging character. Moreover the Sautrántika believes that only atoms are real and they exist side by side. The juxtaposition of atoms gives rise to the idea of a massive body such as we encounter in actual experience. The atomic character is not noticed and what is noticed is the abiding gross material form which is believed to be derived from the atoms. This admission of noticeable and unnoticeable character of matter shows that it is possessed of dual character, gross and subtle, though apparently incompatible.
Coming to internal experience we notice the same situation. A cognition is an internal fact and yet has an external referent. Even when it is determinate (savikalpaka) its self-intuition is indetermi nate. When again it is erroneous with reference to the external object, it is believed to be unerroneous qua self-intuition (svasamvedana). Thus it is found to comprise contradictory characters and yet is believed to be real. Further when cognition takes stock of a number of things present together in a situation with its white, black, red, blue colours and
1. Praksti (prima materia) of the Samkhya is an eternal entity but is composed
of three forces or factors namely sattva (the principle of stability and serenity), rajas (the principle of activity) and tamas (the principle of inertia and darkness) na varņavyatiriktam ea samsthānam upapadyate-Tattvasangraha (kärikā, 1327).
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