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स्व: मोहनलाल बांठिया स्मृति ग्रन्थ
be known by each and every indriya (sense organ). But it is not possible to accept. Again, in the Nyāyakumudacandra it has been explained that the other sense organs (i.e. other than Srotrendriya) also are not qualified enough th be cause for the perception of the Sabdabrahman; because Sabda may not be a subject of any other sense organ other than the Srotrendriya'. Thus it may be concluded that the Sabdabrahman is not recognised by the indriyajanya pratyakşa.
The Sabdabrahman is also not a subject of the atindriyapratyakşa. In the Nyaya-Kumvda Candra, Prabhacandra opines that the anindriyapratyakṣa without any sense organ is not accepted by the grammarians and therefore, that should not be the cause to establish the Sabdabrahman 8. In the reply the grammarians argue that a Yogi realises the existence of the SB (Sabdabrahman) through Dhyana and therefore the existence of the SB is proved by atindriyapratyakşa of the Yogis. Now the Jaina logicians again argue that if the Sb is the only ultimate reality then who will be there to realise it? and if we accept to the Yogis, then we have to accept the Yoga also. Thus, the concept of advaita 'nonduality' will no more exist."
VII/6, p.78 and the
8. Cf; napyatindriyapratyaksad; tasyaivatuasambhavat; Prabhacandra on the Nyayakumudacandra, p. 142; aso the Syadvadaratnakara, 1/ 7, p, 99.
9. Ibid.
Syadvadaratnakara.
7. Refer the Nyayakumudacandra, 1/5, p.142.
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