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07 SEPTEMBER, 2017 (MAINS)

TODAYS ANSWER WRITING CHALLENGE FROM PHILOSOPHY PAPER – 1 – PART B

Q1. What is Samavaya ? What are the grounds for accepting samavaya as distinct padartha ? (2013/10)

 

Please write the answer in comments section

  • Abhishek Prasad

    Samavaya comes under bhava(being). Samavaya is the eternal relation between two entity where one inherits in the other. This is known as Ayutsiddha. For example:- whole and parts, agents and action. On contrary to Samavaya, there is Samyog, which is non eternal relation between the two entity, also known as Yuktsiddha. Samyog can rise in 3 ways:-
    1- Anyatarkarmanj samyog:- if action of one
    2- Ubhayakarmaj samyog:- if action of both
    3- Samyogaj Samyog:- if contact arisen due to some other contact.

    Since samyog is non-eternal, it is subject to end, that is, Vibag.
    It has been criticised by Ramanuja of this being not organic, that is, Aparathaksiddha.
    Thing which is real or knowable is called Padarth, which is fulfilled by samavaya.

  • jaish

    Vaisesika philosophy has accepeted seven types of ‘Padarth’ which are existent real and object of knowledge. Therefore, acoording to vaisesika, samavaya is a bhava padartha.
    Samavya:
    It is inseparable eternal realtion. It is different from the conjunction or samyoga which is a separable and transient relation and is a quality. Kanada calls it the relation between cause and effect. Prashastapada defines it as the ‘relation subsisting among things that are inseparable. It is eternal because its production would involve infinite regress. The things which are inseparably connected are these:the part and the whole, the quality and the substance, the action and the substance, the particular and the universal, the vishesa and the eternal substance. The whole inheres in the parts, a quality inheres in its substance, an action inheres in its substance, the universal inheres in the individual members of the same class.
    Ground for acceptance Samavaya as distinct padartha:
    It is accepted as the distinct padartha because it is the object of knowledge and it can be thought and named independently.
    It is all real existent, that is why it is category under vaisesika philosophy.