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________________ 72 it co-ordinates its individuals in a group and differentiates ther from those of other groups, and is, therefore, called सामान्य विशेष, न्या. म. वृ. इत्येवं वैशेषिकेणोक्त बौद्ध आह-Just as you argue " न द्रध्य भावः एकरव्यवत्मात्" P. 30, 1.6 one can also argue :-" भावो भाव एव न भवति एकट्यत्वात् द्रष्यत्ववत् " ,l. 10 It may be noted that the दृष्टान्त here (द्रध्यत्व) is not included in the पक्ष; for, द्रव्यस्व is a सामान्यविशेष (न व द्रव्यत्वं भावः सामान्यविशेषत्वात् ) i. e. अपरसामान्य एवं न गुणः...न कर्म...mutatis mutandis: न्या. प्र. वृ. सामान्यविरुद्धलक्षण-The general definition of विer is विपक्षवृत्तित्वम् . In P. 30,1. 16 the पत्रिका ( P. 68a), for समागेत्यादि read सामान्यस्यादि भावविपक्षत्वात् पत्रिका भावस्य (वैशेषिकेण प्रतिष्ठितस्य द्रव्यादिभ्यः पृथग्भूतस्य पदार्थस्य) विपक्षः द्रन्यावादिक P. 68a सामान्यविशेषः। तस्य मावस्त तस्मात् (Parijika) द्रव्यत्व which is a सामान्यविशेष is भावविपक्ष, that is, अ-भाव. As the Panjika Bums up: " भावविपक्षो ह्यभावः सामान्यविशेषरूपस्तत्रैव वृत्तिदर्शनादुपपद्यत एव विरुद्धलक्षणता।" न्या. प्र. वृ. आह-अयमसिद्धान्न भिद्यते &c. It is urged that the Buddhist does not P.30, 11.17 believe in भाव and therefore this is a case of आश्रयासिद्ध-a variety -18. of असिद्ध and not विरुद्ध. पत्रिका The Buddhist position is: द्रव्यादीन्येव विविक्तपरमाणुक्षणक्षयिलक्षणानि स्वलक्षणानि P.68 b. भावो न तदतिरिक्तः कश्चन भावोऽस्ति (Pabjika.) कथं पुनः &c.---The Buddhist criticism of भाव in the form of a dilernma: तथाहि भावः &c. Is भाव existing (सत् ) or not existing (असत्)? If the latter,it is like क्न्ध्यापुत्र and cannot impart existence to any other thing such as द्रव्य, गुण, कर्म. If the former, here is another dilemma for you to answer: Is its own existence ionate or derived ? If it be innate, the existence of other things Buch as 4etc. may as well be supposed to be innate, and there is no necessity for assuming a distinct reality called a which imparts existence to all things. If it be derived from some thing other than itself, the position will be one of regressus ad infinitum. Moreover, there is no 70 to prove its existence. Unless it is perceived as external it cannot be supposed to be an external reality (बहिसावभासच बहिरर्थव्यवस्थाकारी नान्तराभासः). If it is internal like सुख &c. it reduces itself to mere बुद्धि एवं च बुद्धिरेव केवलं घटपटादिषु प्रतिभासमानेषु सत्सदिति तुल्यतनुराभाति,नतुष्यकिम्यतिरिकं भावमुद्द्योतयति ). There is, therefore, no such independent reality
SR No.008423
Book TitleNyaya Pravesha Part 1
Original Sutra AuthorN/A
AuthorAnandshankar B Dhruva
PublisherOriental Research Institute Vadodra
Publication Year1968
Total Pages228
LanguageSanskrit, English
ClassificationBook_Devnagari & Philosophy
File Size5 MB
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