________________
Śri Rāmānujācarya and Jainism
het, afgehaara 3y757 1 (Aņubhāşya, II.II.33), and if we apply this method of seven-fold judgement to all things, we cannot have definite knowledge of a single substance. Everything will be subject to probability and Jainas own theory, Syādvāda proves only that nothing is certain. (Hoz tereta HH991-fon 440 gach lif yererea 20954 7 piffa Marina oda: 7967: 1 II.II.33 Pradipatikā). Vallabhaites point out that, accepting Dehaparimāņavāda is embressing materialistic view. If we accept that, the soul has nature of expansion and contraction, means, it is, subject to change. Change (vikāra) or parts (avayava) of the souls means, nonpermanency of the soul. So, destruction of the body will be end of the soul. So, bondage, liberation, means of liberation etc., will become meaningless. To avoid this, Jainas have to admit the view that the soul is either atomic or great or vibhu. That means giving up the view of Dehaparimāņa. (1. विकारसावयवत्वानित्यत्वानां प्राप्तेः लोकायतमतात् अविशेषप्रसङ्गात् ।
II.II.35, Pradipaţikā. 2. anafanteracrustanto itafanirati II.II.36, Pradipatikā. 3. पूर्वदोषपरिहाराय चोभयनित्यत्वम् भवेदणुत्वं वा महत्त्वं वा, उभयथाऽपि
PriceRAUT 7 wafar far 7 Tareffufas: 1 Anubhāsya, II.II.36.).
This Jaina's Anekāntavāda or Syādvāda, as a philosophical method has been criticised by many other philosophers of Indian Philosophy. Šāntarakṣita (a Buddhist Philosopher) says that, Anekāntavāda suffers from
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
