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and other Jaina Acarayas' works. The caustic remarks, such as “jādyahetavah”, “ahnikalakşaņam”, “pasulakṣaṇam", etc. made by Dharmakirti himself on opponents' views are criticised by Akalanka in the Pramāna-sangraha.23
Thus the Jaina Acaryas do not accept any self-contradiction in the Syādvāda conception. Likewise, the other defects such as confusion, commingling etc. which are based on the self-contradiction, are also proved as “mithyādoşāropana". And, according to them, the criticism made by the Buddhists or others is not effective in this context. As a matter of fact, in their opinion, Syadvāda or Anekāntavāda has no defects provided it is clearly understood.
28 sunyasamvrtivijnana kathaniskaladarsanam
sancayapohasanah saptaite jadyahetavah pratijna sadhanam yattatsadhyam tasyuiva nirnayah yadadrasyamasamajnanam tikamahrnikalaksanam, etc. p. 115-6.
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