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III. 46-49 ]
[ 163
cannot claim to have rightly and thoroughly understood Anekanta Sastra (doctrine of manifold aspects) and thus he is a Viradhaka (a technical Jain term for one who has no knowledge of the real significance and meaning of the Jaina Canon). As for example, Jiva-tattva can be logically established but that very logical faculty is not able enough to come to a right understanding of its nature and kind. Jiva has got Asankhyāta (numberless) Pradeśa, every individual Pradesa (cell or molecule) has got a certain type of structure, the relationship between Karmas and Jiva is from times immemorial, one and the same body contains infinite Naigodika Jivasall these and such like dogmas are grounded exclusively on Ahetuvada. Just so, in the case of Ajiva Tattva, the entity of Adharmasti-kaya can be rationally arrived at but for the knowledge of its real nature, the Canon or say the Ahetuvada is the last word. In other Tattvas such as Asrava etc. Hetuvada takes us a good way but Ahetuvada steps in to solve the final difficulty. At the time of the exposition of every Tattva, then, limitations of both the Vadas (systems) are to be first borne in mind. This is the only method to convince the audience. Otherwise their sympathy will be lost because they will at once detect the errors of inconsistency, improbability etc. 43-45.
Discussion of Naya-vāda
परिसुद्धो नयवाओ आगममेत्तत्थ साहो होइ । सो चेव दुरिगिरणो दोरिण वि पक्खे विधम्मेर ||४६ ||
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