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2 Jainism from the view point of Vedāntic Acāryas ence, unity and plurality, inclusion and exclusion. If it is so, then, curd is curd as well as a camel. Then, when a person is asked to eat curd, he should run to eat a camel :
एतेनैव यदहीकाः किमप्ययुक्तमश्लीलमाकुलम् । प्रलपन्ति प्रतिक्षिप्तं तदप्येकान्तसम्भवात् ॥ सर्वस्योभयरूपत्वे तद्विशेषनिराकृतेः चोदितो दधि खादेति किमुष्टं नाभिधावति ॥*
Pramāņavārtika, III. 180-182 śāntaraksita says that Syādvāda which combines the real and the unreal, the existent and non-existent, the one and the many, the identity and the difference, and the universal and the particular, is like a mad man's cry and suffers from fault of Sarkara i.e. intermixture (परस्परस्वभावत्वे स्यात् सामान्यविशेषयोः । सायँ तत्त्वतो नेदं द्वैरूप्यमुपपद्यते ।। Tattvasangraha, Part II. 1721.) Saikara and other Vedāntic Ācāryas, point out that, you cannot blow hot and cold in the same breath. Unity and plurality, permanence and momentariness, reality and unreality, cannot remain at the same time and in the same thing, like light and darkness. The Buddhists and the Vedāntins, taking the world Syāt in its popular sense of probabil
* In reply to this kind of harsh utterances of Dharmakirti.
against Jainas, Jainācārya Akalanka calls Dharmakirti as a fool, mad and unbalanced minded who shamelessly talks non-sensically-[ज्ञात्वा विज्ञप्तिमात्रं परमपि च बहिर्भासि भावप्रवादं, चक्रे लोकानुरोधात् पुनरपि सकलं नेति तत्त्वं प्रपेदे । न ज्ञाता तस्य तस्मिन् न च फलमपरं ज्ञायते नापि किञ्चित् इत्यश्लीलं प्रमत्तः प्रलपति जडधीराकुलं व्याकुलाप्तः ।।
न्यायविनिश्चय, I.172 ]
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