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CRITIQUE OF AN AUTHORITY transcendentalism, but Samantabhadra here specially seems to have in mind thc Vijñānavāda school of Buddhism which was notorious for its pan-subjectivism.
Verse 81 बहिरङ्गार्थतैकान्ते प्रमाणाभासनिह्नवात् । सर्वेषां कार्यसिद्धिः स्याद् विरुद्धार्थाभिधायिनाम्॥८१॥
If it is maintained that the external entities are alone real (i.e. that all cognition is the reflection of an objective state of affairs), then since there should no more arise a piece of pseudo-authentic knowledge the successful execution of an operation should be possible on the part of even such persons as uphold mutually contradictory positions (which possibility is an undesirable contingency). (81)
यत् किञ्चित् चेतः तत् सर्वं साक्षात् परम्परया वा बहिरर्थप्रतिबद्धम्, यथा अग्निप्रत्यक्षेतरवेदनम् । स्वप्नदर्शनमपि चेतः, तथा विषयाकारनिर्भासात् । साध्यदृष्टान्तौ पूर्ववत् इति । अत्रापि लोकसमयप्रतिबद्धानां परस्परविरुद्धशब्दबुद्धीनां स्वार्थसम्बन्धः परमार्थतः HA11C811
Comment on verse 81 In this verse Samantabhadra criticizes the epistemological doctrine according to which all cognition is true of some objective reality. In all probability Samantabhadra here has in mind the Prabhākarite Mimāṁsaka who would diligently seek to prove that even the clearest cases of illusory cognition are somehow the cases of valid cognition. Samantabhadra's point is that if this doctrine is accepted everybody will be free to prove whatever he fancies.
Verse 82 विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम् । अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते ॥८२॥
The enemies of the logic of syādvāda can also not maintain that the two (viz. 'pan-subjectivism' and 'panobjectivism') characterize one and the same phenomenon, for such a position will be self-contradictory. And if they maintain that the phenomena that are there are absolutely
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