Jainism from the View Point of Vedantic Acaryas

Author(s): Yajneshwar S Shastri
Publisher: B J Institute

Page 70

Sri Rāmānujācarya and Jainism
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cognition of a varigated canvas, there is no contradiction.
The very nature of reality is infinitely complex and it being an identity and difference, admits of contradictory attributes from different points of view, which are all partial and relative. Hemacandrācārya remarks that, not understanding this and fearing imaginary contradictions and mistaking partial and relative views as absolute, fools fall from the right position.
(उपाधिभेदोपहितं विरुद्धं नार्थेष्वसत्त्वं सदवाच्यते च । इत्यप्रबुध्यैव विरोधभीता जडास्तदेकान्तहताः पतन्ति ॥
Anyayogavyavacchedikā, 24) There is no sankara (intermixture) in Syādvāda. Sarikara means, that which consists in the incidence of opposite attributes in the same substratum (युगपदुभयप्राप्तिः H: 1). Our experience shows that, there is no sankara in the cognition of the multiform colour (90 ETHİ Svaig a chilgaa i Nyāyaviniścaya, p. 45). Syādvāda is not samsayavāda or doctrine of doubt. Doubt is a kind of cognition in which the mind of the perceiver wavers between two conflicting alternatives (Plu: ar 4sat afà 1). It is a kind of uncertain knowledge. But in the case of Syādvāda, both existence and non-existence, are clearly cognised, (from different points of view). There is no question of doubt when the cognition is found to be certain. Really, speaking there is no justification for the emergence of doubt in a matter which has been definitely established. (375cyanat fe üm: RICI 991 faceast स्थाणुपुरुषयोः स्थाणुर्वा पुरुषो वेति । परमेकस्मिन्नेव वस्तुनि सत्त्वासत्त्वयोः Hoeka tur vafastanifa Freecha Hift | Anekāntavādas