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cussion on Nimbarka's criticism of the Anekantavada need not be attempted here,-his charge being so shortly expressed. Nimbarka's, as is well known, is a monistico-dualistic stand-point and it may be pointed out that his own doctrine of the Brahma being both identical with and different from the Jivas is practically an application of the fourth Bhanga of the Syadvāde.
Acharya Ramanuja also has considered the Jaina theory in his commentary on the above Vedanta Sutra and the relevant passages from his commentary are as follows:
"(The Jainas) maintain that all objects are many-sided in connection with (their contradictory attributes, such as) being and non-being, eternality and non-eternality, difference and identity etc., etc., (They point out that it is possible to) introduce in every case seven-fold predications, viz.,in some respects (an object) exists; in some respect it does not exist; in some respects, it exists and does not exist; in some respects it is inexpressible; in some respects, it exists and is inexpressible; in some respects, it does not exist and is inexpressible; in some respects, it exists and does not exist and is inexpressible '.
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