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162 )
SANMATI-TARKA
[ III. 43-45
affairs. In believing this classification, only one alternative is left and that is faith in the Canon and in the words of the seers. Any intellect will have to fumble to account for this arbitrary classification. There is only one remedy and that is to say that it is the nature of the Jivas and such a nature can be known only by the Omniscient seers. Thus any words or sentences describing this arbitrary division should belong to the Ahetavāda section of the Canon. In the saine way, Sādhāraṇa-vanaspati (vegetation which has only one physical body, but many souls) which contains Anantajivas (innumerable living organisms) and Pratyeka (Vegetation having one body and one soul) which contains one living organism also form part of the same Ahetuvāda.
Having been fully convinced of the Šāstric classification of Bhavya and Abhavya and its characteristics when one begins to infer that this Jiva is Bhavya because it has got the merit of Samyag-darśana (right vision) and once it will surely put an end to this worldly cycle, Hetuvāda begins. Moreover, it is also the beginning of Hetuvāda when one infers that a Padgala is Ajiva because there is no Jivatva (essential characteristic of a Jiva).
: He only is entitled to rightly understand and propagate the Jaina Doctrine who, having first understood the limitations and demarkations of Ahetuvāda (the legitimate province of Faith) and Hetuvāda (the legitimate province of Intellect) employs logic and intellect where they are needed or goes to Faith. While, one who seeks the help of logic where Faith simply is required and vice versa
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