Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 132

NAYAS
121 categories, namely, substance (dravya), quality (guna), action (karma), universal (samanya or jāti), ultimate differentia (višesa) and inherence (samavāya), and on the negative side four varieties of negation. It is after all the vision of a pluralistic universe consisting of infinite entities though grouped under several classes or categories. It has not endeavoured to put all the different classes under one comprehensive principle and the different universals are bound to clash and conflict with one another. This constitutes its limitation according to the way of synthetic approach.
The Samkhya philosophers were opposed to the atomic theory of matter which is the corner-stone of the material world according to the Nyāya-Vaiseșika school. It dismissed the infinite plurality of atoms and the six categories as irrational complexities. Broadly speaking, it divides reality under two heads -spirit (puruşa) and matter (prakrti). The infinite variety of material forms is derived from one prakyti by a graduated scale of evolution. It however endorsed the infinite number of puruşas. The synthetic tendency of thought has triumphed over the pluralistic universals of the Nyaya-Vaiseska school. But the postulation of two infinites, infinite matter and infinite spirit, was regarded by the Vedantist as a half-way house between the pluralistic universe of analysts and the monistic tendency of finding the all-round unity amidst the plurality. The Sāņkhya has failed to bridge the gulf between spirit and matter. The Vedāntists cut the Gordian knot by demolishing insentient matter and relegating it to the realm of appearance. The infinite individual spirits are regarded as a paradoxical concession to popular belief. There must be one infinite, and if two infinites are posited both of them will be reduced to finites. The postulation of two infinites is tantamount to the endorsement of two bests. There can be one best and one superlative infinite. So the plurality of spirits was reduced to one Infinite Absolute Brahman which embodies infinite existence, infinite consciousness and infinite bliss. The plurality is only an appearance.
But what is the logic behind this monistic conception ? The plurality of material forms and also the psychical subjects can pass for real entities in so far as they may appropriate existence. The existence of matter and the existence of spirits are the same common principle qua existence. The absolute unity of existence cannot be denied without self-contradiction. The denial must claim existence as its essential stuff ; otherwise it will be non-existent fiction. Each individual must have existence as its unfailing character. So whatever falls outside existence must be a figment of error. One can deny the individual facts and in