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Nature of Reality as Conceived in Jaina Philosophy
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the table by itself. That is, the non-existence of a jar (ghațašūņyatā or ghatābhāva) signifies a mere existence of the locus (adhikaraṇakaivalya) like a mere table or a mere ground (kevalabhutalah).
In the Nyāya-Vaišeșika system of thought Existence (Sattā) is admitted as the highest universal (parasāmánya), because it serves as the most comprehensive unifying principle, bringing all existents together under one class-concept and standing for their common objective ground and essential nature, without making any mention of their differences. 1 It is recognized as the cause of the identical concept (anugata buddhi), which unifies Dravya (substance), guņa (quality) and karma (action) under one head and functions as their common character. Thus it relates to them as a universal. They are thought to be existent on the ground of the universal or existence pertaining to them par the intrinsic relation of inherence. The other positive categories of Reality, viz. sāmānya (universal), višeşa (particularity) end samavāya (inherence) cannot share in this universal of existence, though they are also existents, but not non-existents i. e. self-sufficient and independent of relation to existence, 4 having a particularistic concept from its very nature. The existential character in sămānya, višesa and samavāya is an imposed one (āropita), attributed to them possibly on the subjective necessity to bring all positive reals under one class-concept. A common objective ground was explored by the later Vaišeşikas for the synthesis of all six positive reals by propounding the theory that existence belongs to Dravya (Substance), guna and karma directly through the relation of inherence (samavaya), while it relates to sâmânya and višesa indirectly, as they are co-inherent with it in a common substratum (ekārthasamavetā); and
1. “Bhāvo anuvšttereva hetutvāt sāmänyameva", Vaišeșika Sūtră
(VS)., I. 11.4, Kanāda. 2. "Sad iti yato dravyaguņakarmasu sa sattā”, VS., I. 1.7. 3. “Sattayā sāmānyena sambhadhaḥ samavāyarūpo dravyaguņakar. māņām, Sādharmyam /",
Nyāyakandi (NK.,) p. 17 (19), Sridhara. 4. NK., p. 19, vide Studies in Nyāya-Vaiseșika Metaphysics, p. 17
Dr. Sadananda Bhaduri. 5. "Sāmānyādişu sat sadityanugamaḥ svarūpasattvasādharmeņa
sattādhyāropāt", Ibid.
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