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. avarttika,
the Praman
. tti. This remark is based on the following
positions of momentariness (ks. an. ikatva):
) is the producer of
(1) A momentary thing in a causal set (samagr
effects by its own essence.4
(2) A momentary thing produces its own effect as the main cause
ana)
II
226
JESON WOO
or by many essences. In the first case, the property of being the main
anat
a)
and that of being a co-operating cause (sahakarit
a)
cause (upad
are identical. In the second case, on the other hand, these two properties
are different.8 Vacaspatimisra seeks to prove the impossibility of the
production of many effects in either way. He argues as follows:
In the Naiyayikas position, the property (dharma) and the propertypossessor (dharmin) are different.13 The property-possessor is in the
form of a substrate (asraya), and the property resides in it through the
relation of subject and attribute.14 The former is taken as the abiding and
constant, while the latter changes. Vacaspatimisra investigates how two
anatva)
1.
1.1.
1.2.
1.2.1.
1.2.2.
2.
2.1.
2.2.1.
2.2.2.
227
Premises
anatva)
III
228
JESON WOO
Although there may be conceptual differentiation of the essences, such as being the
anatva),
Being the main cause and being a co-operating cause are conceptual constructions (vikalpa) based on the exclusion of something else
) because it is proved
duced from one cause in a causal set (samagr
through perception (pratyaks. a) that many effects are produced from
it.23 It follows from this explanation that a seed takes part in producing
soil, etc., as well as a sprout.
Ratnakrti does not agree with Vacaspatimisra on the above idea
that if the cause is non-differentialted, the effect is non-differentiated.
. a) means the
He argues that since for the Naiyayikas, the cause (karan
229
IV
janako na pararupen
at.
(ks. an. a). For this reason, it disappears before any relation takes place. There is no
concurrent help between the causes belonging to the same causal set (samagr
). A
thing under the condition of approaching together (upasarpan. a) is the producer as
an individual entity.
5
anasahak
ekasmad
apy
See PVV 168,19: ekasya rupasyop
ad
aribh
avenopayog
ad
anekam
iti.
. karyam
. jayata
6
Stcherbatsky (1962): 129.
7
See Bhartiya (1973): 104 and Gupta (1990): 120 and 125.
8
The switch from oneness to identity and from manyness to difference is
one that Indian authors found perfectly natural. See Tillemans (1983): 305306.
9
apy ankurasv
avy
apattir
rupen
karoti
tenaiva
ks
ity
adikam
,
tad
a
ks
ity
ad
nam
abh
.
.
.
.
. atvad.
See also NK 96,2931, NVTT 841,2426 and KBhA 49,1820:
abhinnakaran
. si janayat kim
api cantyaks
jam anapeks. yankur
avanipavanap
athas
tejam
. an
. apraptam
. b
.
. ankuram
. y api, kim
antaren
yenaiva rupen
. janayati tenaiva taditaran
. va rup
. a. na tavat
apy ankurasv
avy
apatteh
at.
a va.
atve
bhedo bhedo
ekam
tv anayor bjad
. cet, katham
. rup
. a janakam. nan
230
JESON WOO
bhede katham
evankur
utpatteh
va.
jasya janakatvam
am
ad
nam
. b
. tabhy
. . abhede va
atvam
. bhinnatad
atmy
See
katham
jasya na nan
at,
at.
. b
antaren
itares. am
. janakam.
. ks. ityad
also NVTT 842,712: rup
jam ankur
ad
nam
. a b
anam
. tatsarabh
.u
tatha hi bjam ankurasyop
ad
agavikriyay
ankurasyotpatteh
. , ks. ityadis
purve
. yathasvam
an
ani
tu janayitavyes. u sahakari,
tu ks. ityadayah
nam
upad
. ks. ityad
anate
a
tadvikriyaya tadutpattir iti cet, atha sahakaritop
ad
kim ekam
. tattvam
. nan
ekam
antaren
atve
va.
tayor bjad
. cet, katham
. rup
. a janakam
. , nan
evankur
utpatteh
bhede katham
jasya janakatvam
am
ad
nam
. b
. tabhy
. . abhede va
atmy
tayor vaikarupatvam
atmy
and
katham
jasya bhinnatad
at.
eva tad
at
. na bhedo b
. , karan
. abhedas ceti. napi
samagr
av
at,
rup
antaren
. janakam. tatha hi
ekatvat.
abh
. a taditares. am
anam,
bjam ankuram
tadvikriyaya tadutpatteh. . taditares. u punar asya
. janayad upad
tes. am
an
ani,
tu purvapavan
sahakaripratyayat
a,
adayo
yathasvam
upad
tadvikriyaya
ad
iti cet. nanu sahakaritop
anate
a va.
ekam
tadutpad
ad
kim ekam
. tattvam
. nan
. cet,
antaren
atve
evankur
utpatteh
bjasya janakatvam
am
ad
nam
jasya na
. tabhy
. . abhede va katham
. b
atvam
. , bhinnatad
atmy
nan
at.
at.
13
NVTT 843,1819: dharmas ca dharmin. o vastuto bhidhyate.
14
See Halbfass (1992): 258.
15
akalyam
.,
karyabhedam
trilocanas caryayati . . . na hy ekasvabhav
. pasyamah
at.
visvasyahetukatvaprasa
ng
18
Tillemans (1984): 372n. 24.
19
. ttibhedam asrityopad
anatv
alpanikasvabh
. anekak
pi paramarthata
ekenaiva svarupen
aryanis
ad.
. padan
20
na tattviko
anekotpatteh
kartavyam
ekasmad
. nama,
. pratyaks. asiddhatvat.
24
at
tu karan
. an
amagry
na karyabheda
See KBhA 37,910: ekasvabhav
iti samanas
a
na karyavaij
atyam
ity arthah. .
25
naikam
am
.
See KSA 75,1314: samagr
janika,
. janakam iti sthiravadin
avis. ayah
manorathasyapy
..
Primary Sources
KBhA
KSA
KSV
adhy
Jnana
mitranibandhavalih
. , pp. 1159. Patna: Kashi Prasad Jayaswal
Research Institute, 1987.
Ratnakrtinibandhavalih
. , pp. 6782. Patna: Kashi Prasad Jayaswal
Research Institute, 1975.
NBhus.
NK
NKandal
NVTT
PV
PVV
PVSV
231
. an
Bhasarvajna. Nyayabh
us
anandah. , Varan. as:
. a. Ed. by S. Yogndr
Sad. darsana Prakasana Pratis. t.hanam, 1968.
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arttikat
. ya,
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atparyat
atsyayanas Bhas
. ka with V
Uddyotakaras Varttika,
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ankr
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. avarttikavr
Manorathanandin. Praman
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. avarttikasvavr
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Gupta, R. (1990). Essays on Dependent Origination and Momentariness. Calcutta:
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University of Pennsylvania
Philadelphia, Penn.
USA