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SHANKAR AND SYADVAD.
and that the consequence of their being thus ascertained is Right Vision ( सम्यक् दर्शन) and is not Right Vision as well at one and the same point of time, and that Un-Right Vision is and is not opposite of Right Vision at one and the same time, you will be really raving like a mad cap who is certainly not to be relied upon
Freedomboth are uncertain
VII If you argue further that Heaven and Freedom, are both existent and inexis- Heaven and tent at once or they are both eternal and non-eternal at one and the same moment, none will be inclined to work for the same the very nature of whose existence is so uncertain and indeterminate in nature and character And,
On account
of the impossibility of any definite a s
VIII Finally, it having been found to follow from your doctrine that Jiva, Ajwa etc whose nature you claim to have ascertained and which have been in existent certamment, from all eternity at once relapse into the, of the Syadvada must condition of absolute indetermination, and needs be rejected
the doctrine
that the being excluding the non-being and vice-versa, the non-being excluding the being, and that further more it being impossible to decide whether of one thing there is to be
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