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86
is irrational to accept the Vedantins view that the soul which appears as a reality in our apprehension is only real and other things are unreal which also appear as real in our apprehension. If it is said that inference proves the unreality of the world then, it can be argued that-Is syllogism, which is supposed to prove the unreality of the world, a part of the world or is it separate from it? If it is separate, then is it true or untrue? It cannot be true, otherwise the whole world will become true. It cannot be untrue, because, it proves nothing. If it is a part of the world then, it is unreal like the rest of the world and cannot accomplish its task of proving unreality of the world.57 If it is said that an argument has a practical validity and serves well as a working theory, then we have to accept that an argument is real, and it will destroy the fundamental position of the Advaitins, that nothing besides Brahman is real.58
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Even scriptural texts such as 'sarvam khalu idam brahma' etc. instead of proving unreality of the world prove reality of the world and Brahman i.e. all existing things of the world are Brahman.
59
Even Advaitic one-soul theory is not tenable because this view is again contradicted by perceptual experience of plurality of individual selves. Like Sankhyas, 60 Jainas argue that, if atman is only one then birth and death, bondage and liberation, pain and pleasure etc. should be one for the whole universe, if one person is blind or deaf, all should be blind or deaf, if one acts, all should act in the same way, if one suffers or enjoys, all should similarly suffer or enjoy. If selves were one, bondage of one should have meant bondage of all, liberation of one should have meant liberation of all. But what we find in the world is of a nature which is quite the opposite.61 If atman is one then births of different kinds of beings such as hellish, human, divine, etc. are not possible. If ātman is one and all pervading, then why is not consciousness seen in innert things such as pot, stone etc. ? Again, there will be no difference between liberated and bound Soul, preceptor and pupil, child and wise and so on.62 Jiva is different in each body
57 S.M., p. 80.
58 S.M., p. 80.
59 (a) A.S., p. 161.
(b) S.M., p. 83.
80 Sankhyakarika, verse 18, pub. Chowkhamba. Sanskrit Series, 1963.
61 Syadvadaratnakara, V, p. 1094, pub. Motilal Ladhaji, 27 Bhavanipeth, Pune, Vira Samvat 2457.
62 Silanka, Sutrakrtangatika, p. 30-35. ed. Ambikadatta Oza, pub. Mahavira Jaina Jnanodaya Society, Rajkot, V.S. 1993.
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