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Jainism from the view point of Vedāntic Ācāryas
are eternal from one point of view and impermanent from another. Even the nature of the Arhats, whose nature have been determined, in Jaina scriptures, will tend to have an indefinite nature. (Fauftaufit: a cat a:, पक्षे च अभावः, तथा पक्षे नित्यता, पक्षे च अनित्यतेति अनवधारणायां प्रवृत्ति-अनुपपत्तिः । अनादिसिद्धजीवप्रभृतीनां च स्वशास्रावधृतस्वभावानामयTayata taraya: B.S.B., II.II.33).
Thus, Jaina doctrine is illogical, for it is not possible for any of the categories, starting from the souls, to have such contradictory attributes as existence and non-existence. In the presence of the attribute of existence, there can be no possibility of the presence of the other attribute of non-existence, just as much as existence is not possible in the presence of non-existence. As a matter of fact, being excludes nonbeing, and non-being excludes being, but nothing definite can be said, regarding soul, real or unreal, separate or non-separate. To say, the very same thing is one and many, permanent and impermanent, different and nondifferent at the same time is to ascert indeterminateness and which is certainly illogical. So, this kind of doctrine is not acceptable. (एवं जीवादिषु पदार्थेषु एकस्मिन् धर्मिणि सत्त्वासत्त्वयोः विरुद्धयोः धर्मयोः असंभवात्, सत्त्वे च एकस्मिन् धर्मे असत्त्वस्य धर्मान्तरस्य असंभवात्, असत्वे च एवं सत्त्वस्य असंभवात्, असङ्गतमिदं 37eri Ha4 | B.S.B., II.II.33).
According to Śankara the Jaina doctrine of Syādvāda, in the ultimate analysis is useless even for practical purposes, being but uncertain or, indefinite
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