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Jainism from the view point of Vedantic Acāryas
takes the word 'Syad' in the sense of somewhat or somehow (किञ्चिदस्ति किञ्चिन्नास्तीत्येवं योजनीयम् । V. K., II.II.33).
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He criticises this view by saying that, seven-fold judgement is impossible fact, because contradictory attributes like existence and non-existence, real and unreal are not possible in one and the same thing. Existence of light and darkness is neither seen nor heard by any one in same place. Application of such dual contradictory attributes to same thing is unreasonable (एकस्मिन्पदार्थे किञ्चिदस्ति किञ्चिन्नास्तीत्यादिसप्तभङ्गयुक्तेरसंभवात् । न हि तमः प्रकाशयोर्युगपदेकत्रोपलम्भो दृष्टः श्रुतो वा एवमेकत्रास्तित्वनास्तित्वादिविरुद्धधर्मद्वयस्यासम्भव एव । V. K., II. II. 33 ).
Vedāntakaustubha also refutes the view of the Jainas that atoms are the cause of the world by saying that, atoms are being unconscious, cannot function without the guidance of an intelligent cause. Therefore, the Brahman the intelligent principle alone is to be accepted as the cause of the world. Again, it is faulty (gauravadosa) or improper to accept many unconscious atoms as cause of the universe, when there is one single intelligent cause the Brahman which is proved by valid means of knowledge. (एकस्मिन् जगत्कारणे प्रमाणप्राप्ते बहूनां परमाणूनां कारणत्वं नोपपद्यते, गौरवात्तेषां जडत्वेन कारणत्वासंभवात् । Criticism of Grace of Siddhas :
Śrīnivāsa in his Vedantakaustubha, surprisingly criticises the concept of grace of Siddhas and Arhats in attaining liberation. He says that we believe in one Godthe Brahman, knwon through Vedas, whose grace is es
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