sribhashya-Ekasmu\innasabhavadhikaranam2-2-6

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Ekasmin asambhavADHikaraNam-2-2-6

 

 

 

 

 

suthra-31-naikasmin asambhavAth-2-2-31

 

 

 

 

 

 

 

Jaina theory is refuted because of impossibility of contrary attributes

being in same place.

 

 

 

After the refutation of the buddhist theory of causation the jaina view

is taken up next as they too believe in atoms being the cause of the

world.

 

The jaina theory of causation is based on their concept of

jiva,individual soul and pudgala, matter and the interaction between the

two. The universe is made up of jivas and ajivas. Pudgala or matter is

the material cause and the different bhAvakarmas or thought processes

are the efficient cause of the world.As jivas are sentient beings they

cause the bhAvakarmas. As a result of interaction between the souls and

matter the creation takes place.The world consisting of jiva and ajiva,

sentient and insentient, is without Isvara and consists of six

components, namely, jiva, ajiva, dharma, adharma, pudgala, and AkAsa.

 

 

 

The jivas are classified as baddha, bound, yOgasiddha,perfect through

yOga and muktha, released. Dharma is the all-pervading substance which

is the cause of motion while adhrma is that which causes rest. Pudgala

is the matter consisting of substances with attributes of

colour,taste,smell and touch. It is of two kinds, paramANurupa, in the

form of atoms and sanGHAtharupa, in the form of the four elements and

bodies of living creatures etc. Time, kAla is also atomic and the cause

of the concept of past,future and present.AkAsa is one occupying

infinite space.

 

 

 

The substances other than those that are atomic are called asthikAyas

and five in mumber, namely,jiva,dharma, adharma,pudgala and AKAsa.These

are called astikayas because they have form and occupy several parts of

space.

 

 

 

The unity of the matter and soul is the cause of bondage.The process of

bondage and liberation is as follows. It is termed as

'jivAjivAsravabandha nirjarasamvar mokshAh' to quote Ramanuja. The

attitude of the mind resulting in the four passions of krOdha, anger,

lObha, greed, mAna,pride and mAyA,delusion is the bhAvabhanDha, and the

actual influx of karma into the soul is called dravyabanDha. This state

when the kArmic particles flow to the soul through the passions, is

known as Asrava, and when they actually bind the soul it iscalled

banDha. By following right faith and right conducy and acquiring right

knowledge it is possible to stop the fresh karma from flowing in,which

stage is called samvAra and exhausting the already existing karma is

nirjara. When the last particle of karma is exhausted and the soul

becomes separated from matter and shines in its pristine nature of

infinite knowledge and bliss.These five stages together with jiva and

ajiva are described as the seven thatthvas of Jainism.

 

 

 

The atoms are not distinct belonging to the four elements as in

vaiseshaika doctrine but all are of the same nature and the particular

characterestics of the elements like smell, taste etc. are through

pariNAma, modification.

 

 

 

The concept of reality according to jainas is based on anaikAntha vAdha

or syAthvAdha as it is called because they believe in viewing a thing

from many of its aspects. The picture of complete reality, accrding to

them, is prsented only when all the view- points are taken as a whole

like so many threads woven into a cloth..

 

 

 

The syAtvAdha consists of seven propositions which point out different

aspects of an entity.

 

1.syAdhasthi-a thing exists.

 

A thing exists from a particular point of view.For example a pot exists

as a substance at a particular time and place.

 

2.syannasthi- a thing does not exist.

 

It is nonexistent from another point of view for example a pot does not

exist as a cloth.

 

3.syAdhasthi cha nAsthi cha-a thing exist and does not exists.

 

Considering the positive and negative aspects of an entity

together.(ie.2and3)

 

4.syAdhavakthavyam-a thing is inexpressible.

 

When the aspects 2and 3 taken together simultaneously.

 

5.syAdhasthiacha avakthavyam-a thing exists and is inexpressible.

 

combination of 1 and 4

 

6.syAnnAsthi cha acakthavyam- a thing does not exists and is

inexpressible. combination of 2 and 4

 

7.syAdhasthi cha nAsthi cha avakthavyam- a thing exists and does not

esist and is inexpressible,a combination of 3 and 4.

This is also known as the sapthabhanginyAya.

 

 

 

Ramanuja criticises the syAthvAdha saying that contradictory qualities

like existence and nonexistence cannot be found to co-exist in one place

because they are like light and shadow which cannot be together. A

substance which is qualified by one attribute cannot possibly be

associated with an opposite attribute. Ramanuja further says that this

point has been explained already on the refutation of the view of

bhEdhAbhEdhavAdhin when it is said that the difference and

non-difference cannot exist simultaneously. The difference and

non-difference claimed to existin one entity is actually that of the

subsatance and its mode which are different and not identical.But two

contradictory attributes cannot co-exist in one substance.

 

 

 

Next Ramanuja cricticises the jaa concept of kAla,time. It is not an

independent substance, says Ramanuja, just as, the generic quality, jati

cannot be an independent substance.Atomic nature of kAla is also not

acceptable.It is eternal and all -pervading and is only an adjunct of

substances.

 

 

 

Jaina comes with an objection that according to vedantin one Brahman is

the self of all in which case the difference between the jivas and

Brahman or between the jivas cannot be explained. Ramanuja replies that

the relationship between Brahman and the jivas being one of body and

soul this can be explained easily as the body and the soul are of

different nature and Brahman who is omniscient etc is different from the

sentient and the insentient which form His body. Ramanuja concludes by

saying that the same objections advanced against the theory of atoms can

also be applicable here.

 

 

 

 

 

suthra-32-Evam cha Athmakarthsnyam-2-2-32

 

 

 

And non entirety of the soul.

 

 

 

The jainas say that the soul is of the size of the body it occupies. If

so, the soul of an elephant will not have sufficient space when it is

born as an ant in next life. similarly that of an ant will not be able

to fill the body of an elephant in next birth. If it is said that the

soul contracts and expands accordingly it is refuted in the next suthra.

 

 

 

suthra-33 - na cha paryAyAdhapi avirODHahvikArAdhibhyah

 

2-2-33

 

 

 

Nor consistency because of change.

 

 

 

If the soul goes on changing it will be no different than other things

like pot and will ot be superior to them.

 

 

 

 

 

suthra-34-anthyAvasTHithEh cha ubhayanithyathvAth aviseshah-2-2-34

 

Thereis no difference in thesize because of permanency and and eternity.

 

The soul is said to be eternal and to attain permanency at the time of

release and hence there cannot be any difference in the state of

bondage.

 

Thus ends EkasminnasambhavADHikaraNam and the refutation of jaina theory

of causation.