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Śri Sarkarācārya's views on Jainism पञ्चत्वसंख्या अस्ति वा नास्ति वेति विकल्प्यमाना, स्यात् तावत् एकस्मिन् पक्षे, पक्षान्तरे तु न स्यात्, इत्यतो न्यूनसंख्यात्वम् अधिकसंख्यात्वम् वा 91974 I B.S.B., II.II.33).
Again, Jainas say, when the intention is to speak of existence and non-existence-simultaneously, the two states being inexpressible at the same time, it is called indescribable(avaktavya). Sankara points out that these categories cannot be indescribable, for if they be indescribable, they cannot be expressed in words. To call them indescribable and yet to describe them in words is to contradict oneself. Even when they are expressed in words, they may either be understood as such or may not be understood. (7 a Pai Ygref14a Tourai Syafa! अवक्तव्याः चेत् न उच्येरन् । उच्यन्ते च अवक्तव्याः च इति विप्रतिषिद्धम् । 32447418 geta 3taaring maarfat sfat a 1 B.S.B., II.II.33).
Similarly, the perfect knowledge arising from the comprehension of all this, may exist or may not. So also its opposite false knowledge, may or may not exist. To go on saying that they can be known or not-known, that their knowledge is perfect or imperfect, inspite of its being imperfect or not, is certainly to talk like a mad person. (721 HG ER07460 HRYGGHET AT 71 ai, vai तद्विपरीतम् असम्यग्दर्शनमपि अस्ति वा नास्ति वा, इति प्रलपन् मत्तोन्मत्तपक्षस्य Ta FITCL 7 T AGET I B.S.B., II.II.33).
Nobody will ever to act or no-body will be inspired to follow or achieve his relase or to attain heaven, if these things mean nothing definite, so far as their existence or duration are concerned. Similarly that they
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