Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 37

JAINISM
29
tried to refute the Syadvad of Jain Logic. This attempt displays the ignorance of Shankar about the doctrine criticised and his prejudice against Jainism. Anekant means the existence of many qualities in one and the same object. The same man is spoken of as father, uncle, father-in-law. son-in-law and so on, in his different relations. To his son, he is father: to his nephew, he is uncle. So again, a man is both wise and ignorant-the first with reference to an ignorant man. the second with reference to a wise man. Every thing is existent in some respects from the point of view of the Swachatustaya and non-existent in some respects from the point of view of the Parachyatustaya.” There is nothing existent or non-existent in all respects. N. P. Even Shankaracharya himself avails of the same mode of reconciling opposite views by calling the one true ordinary' or Myavahartah and its opposite as also true Paramarthatah, i. c. from the stand-point of the highest considerations. For ins tance, the inconsistency of the Gita in the following. The Gita says in one place that the universe is not created by any one. This view is contradicted by the same work when it says that God pevades every being and puts in illusion by means of his Maya. $
* The Swachatustaya are Swaroop, Swadrayya, Swakshetra and Swakal. These mean respectively, one's own nature, material, place and time. Parchatustaya similarly are the nature, material, place and time of others. See further note on Anekant Logic. Editor.
1 a gą'ca a zaifu miszu zala vy: 11 न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते १ amò mzofacori a da gyi fag: 1 ज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः २ § fraz: máyamai ge`òsda farzfa u aug adyaıfa durezıfa groot &