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30 Jainism from the view point of Vedāntic Acāryas
Similarly, the ascertainer, as also the knowledge that result from ascertainment would somehow partially existent and somehow partially non-existent. In short, if this indefiniteness belongs to all things, without exception, that is, if it belongs to knowledge and the means of knowledge, as also to the knowing subject and the objects of knowledge, how can it be said that, Tirtharikara (Spiritual teacher of Jainism) teaches anything which is undoubtable or definite ? In this circumstances, how can you consider, the teacher of the Jainism as an authority, who imparts instruction, when the means of knowledge, objects of knowledge, the knower and knowledge remain indefinite in nature ? Also, how can those who rely on his views act upon his instruction about things which remain indefinite in their nature ? This Jaina view, being thoroughly indefinite, appear to be uttered by a madman or a drunken person (एवं निर्धारयितुः निर्धारणफलस्य च स्यात् पक्षे अस्तिता, स्यात् च पक्षे नास्तिता इति । एवं सति कथं प्रमाणभूतः सन् तीर्थंकरः प्रमाणप्रमेयप्रमातृप्रमितिषु अनिर्धारितासु उपदेष्टुं शक्नुयात् ? कथं वा तदभिप्रायानुसारिणः तदुपदिष्टे अर्थे अनिर्धारितरूपे प्रवर्तेरन् । एकान्तिकफलत्वनिर्धारणे हि सति तत्साधनानुष्ठानाय सर्वो लोकोऽनाकुलः प्रवर्तते, नान्यथा । अतश्च अनिर्धारितार्थं giliai yupne HT48199 349444927: PIT I B.S.B., II.II.33).
Again, if we extend the application of the same reasoning (Saptabhanginaya) to the five astikāyas, then the difficulty is that they may be seen to be more or less than five i.e. they may be five or more than five or less then five, they may not be five, hence these things can be greater or less in number. (तथा पञ्चानाम् अस्तिकायानां
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