________________
Further, Prabhacandra and Vadideva Suri ask the apponents that if there exists the SB then why do we not feel the existence of that? Here they give two alternatives:
(i) Due to the absence of Grähaka (Grāhakatvābhāva) (ii) Due to the Avidya (Avidyabhibhūta).10
We may not say that due to the first alternative the SB is not manifested, because, in the Sabdadvaitasiddhanta the SB is grähaka and the grahaka-sakti always exists in it:11 and the second alternative also is not possible as the existence of Avidya is not recognised by the Jaina logicians. It is not out of context to mention that in the Nyāyakumudacandra. Prabhacandra categorical rejects the existence of the Dvaividya12. This standpoint of Prabhacandra is also supported by Vadideva suri in the Syadvādaratnākara13. In this context the Jaina logicians again argue that since the gråhaka-sakti exists always in the SB, we cannot say that due to the absence of the grähaka-sakti the SB does not manifest. Again, Prabhacandr and Vadideva Suri argue that Avidya is neither identical with SB not with other than the SB14 and if it is other than the SB then either it is a vastu or it is avastu? Both these alternatives have been rejected by the Jaina logicians in their respective works and therefore, according to them, avidya is neither a vastu nor an avastu viz. ( na ca laghepa praheyatsayasya brahmanah tadasat tathapratibhāso muktotiprasangat näpyavasturasad vastuno nyathabhavo
दर्शन दिग्दर्शन
10. @
athasti kasmanna prakasate-grahakabhavat avidyabhibhutatvada. The Nyayakumuda-Candra, 1/5, p. 142. 11. Cf. grahyatvam grahakatvam ca dve sakti tejaso yatha tathaiva sarvasabdanamete prthagavasthite. The Vakyapadiya, 1-55.
12. Cf; sahibrahmano vyatirikta atiaikia va?
etc. The Nyayakumuda-candra 1/5, p. 143.
13. Cf; sahi sabdobrahmanah sakasadbinna bhaved-abhinna va, 11/7, p. 99.
14. Refer note 12 above.
Jain Education International 2010_03
३६३.
For Private & Personal Use Only
www.jainelibrary.org