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PROOFS FOR THE SOUL BEING..
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versal concomitance between a singular derivative term and its meaning. As a negative example, we can take the case of 'Dittha', which has no derivation, hence no meaning. However, this is an argument of linguistic nature and it can hold good only with regard to Sanskrit language. I do hold that linguistic argument is no argument at all. No ontological problem can be solved by etymology, neither in Sanskrit nor in any other language. But I have tried to place for historical reasons which depict the extreme anxiety of the Jaina thinkers to prove the existence of the soul.
In short, the self cannot be denied. To say that 'my self does not exist is self-contradictory, because its existence is asserted in its very denial. To say that my self does not exist is like saying ‘my mother is barren'. [iii] Argument based on Scriptural Authority (Āgamas):
It is true that scriptures do support the existence of soul and doubtlessly they contain the most impartial findings of the sincere and strenuous labour of the elevated souls. But then the difficulty arises when they differ among themselves and propound contradictory theories.122 The Jaina thinkers try to meet this objection by distinguishing between valid and invalid scriptures.123 But then this has to be told what would be the criterion of a valid scripture and who will decide that this is a valid criterion. For example, Akalanka uses consistency (Avisamvāda)1 24 as the criterion of a valid scripture, but is he prepared to transcend the limitations of Jainism ? It is also said that scripture contains infallible statements made by the omniscient persons who directly perceive everything and have got self-realisation. But the old question is still there “If Sugata is omniscient, why not Kapila also ? And if both
122 123 124
Ibid., 1553. Siddhasena Divākara, Nyāyāvatāra, 8 & 9. Vidyānanda, Asta Sahasri, p. 236 (see Aşta Sati of Akalarka), cp. Siddhasena Divākara, Sanmati Tarka, III. 45; Samantabhadra, AptaMimāṁsā, 78.
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