________________
50 Jainism from the view point of Vedāntic Ācāryas intermixture or confusion (Sankara), which consists in the incidence of opposite attributes in the same substratum. The substance in which difference is posited will have difference and identity both as its traits and likewise, the aspect in which identity is asserted will have identity and difference as its predicate and this means intermixture or Sarkara (Tattvasangraha, verse1722). In Pramāņavārtikālankāra it is mentioned that existence and non-existence cannot go together. Either thing must be existent or it must be non-existent, both positive and negative cannot be possible in same thing. (p.142). It is also said that, if we accept anekānta of all things, then nature of one element will have nature of another element, such as water, earth etc., will have the nature of fire and fire would have the nature of water and so on. In that case, one who is desireous of water, may go for fire and vice-versa, so whole practical life will be disrupted (HCICII 3770IfH641 Şaddarśanasamuccayatikā, pp. 557-8.). Vyomaśiva has pointed out the defects of Anekāntavāda by stating that, if we accept Anekāntavāda, then liberated (mukta) will not be really liberated (Vyomavati, p. 20). For he will be considered from one point of view, both liberated and not liberated and from another point of view, simply not liberated. Besides, if the statement "the thing has anekānta nature” involves an unconditional predication, then it falsifies the anekānta doctrine, for according to the Anekāntavāda, no philosophical predication should be unconditional or unqualified. But if the above predication is conditionalised with the ‘Syāt operator fol
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
