Tulsi Prajna 1992 10

SR No.: 524572
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1992
Total Pages: 160
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 8 MB

Page 133

Vol. XVIII, No. 3
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 to Yoga also. Thus, the concept of advaita 'non-duality' will no more exist.18
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Further, Prabhācandra and Vadideva Sūri ask the opponents 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 Grahaka (Grähakatvabhāva) or
(ii) Due to the Avidyā (Avidyābhibhūta).14
We may not say that due to the first alternative the SB is not manifested, because, in the Sabdadvaitasiddhänta the SB is grāhaka and the grähaka-sakti always exists in it; and the second alternative also is not possible as the existance of Avidya is not recognised by the Jaina logicians. It is not out of context to mention that in the Nyayakumudacandra, Prabhācandra categorically rejects the existence of the Draividya.16 This standpoint of Prabhācandra is also supported by Vadideva Sūri in the Syādvādaratnākara.1 In this context the Jaina logicians again argue that since the grähaka-sakti exists always in the SB, we cannot say that due to the absence of the grähaka-sakti the SB does not manifest. Again, Prabhācandra and Vadideva Sūri argue that Avidya is neither identical with SB nor with other than the SB18 and if it is other than the SB then either it is a vastu or it is a 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 praheyatisayasya brahmaṇaḥ tadvaśāt tathāpratibhāso muktotiprasangāt nāpyavastuvaśād vastuno'nyathābhāvo bhavati, atiprasangāt ca/ N.K.C., p. 143) and atha vastuḥ, tanna, abhyupagamaksatiprasakteḥ, Ibid, 1/5, p. 143). Thus the existence of the avidya has been rejected by the Jains and it may be suggested that like the Indriya-pratyakṣa, the SB is also not proved by the Anîndriya-pratyakṣa.
Now, we should think about he Svasaṁvedana-pratyakṣa. According to Vidyanandi if the knowledge which is kṣaṇika and niranśa (Buddhists views) is not proved by the above pratyakṣa, then how shall we establish the existence of the SB by the said pratyakṣa ?19 In this connection, Prabhācandra says that during dream (Svapnavastha) we cannot feel the SB, which manifests with atmajyoti, by the Svasaṁvedanapratyakṣa; otherwise, each and every creature will attend liberation without any effort. Because, it has been categorically mentioned in the Advaita-sabda-siddhanta that the Svasaṁvedanatva of the SB, which manifests with atmajyoti, is liberation. Again, he