156
VADAVALI
the soul is not created by God, but is dependent on Him. He is not the Satta-prada, but the satta is in His adhWcl i.e., (it is dependent on Him). Eight:fold functions are attributed to God (1} utpam=creation, (2) 'Sthiti·o- maintenance, (3) Smizharcv-destruction, (4) Niyammza- -'control, (5) Jitana--=-knowledge, (6) ajnana'~:nescience, (7) Bandfla- Bondage and (8) Mok~a=-=libera tion. II (2). Jayatirtha's reference to Vi~Qu as the creator, sustainer, etc., of the real universe is objected to by the fiurvapak:jln on the ground that the universe is not real. As the illusory nature of the universe is clearly established by scripture and other pramat}as, the Advaita writer Anandabodha in his Nyayamakaranda sets forth the three inferences to establish the illusory nature of the universe. The Advaitin's inference proceeds with three probazw, namely cognisablity, inertness and finitude. The subject of the inference is " that in reference to which there is dispute--whether it is illusory or absolutely real." That is to say it is other than Brahman, the uncreated and the barely phenomenal. The subject should have been stated as follows; the world under dispute, that is other than Brahman, non-existence and apparent reality. The statement of the subject by the use of only one word is attributable to the principle of parsimony. III (3). Mithyii.tva i.e., the probandum in 'the above inference is undefined. The probandum in any inference must be known as existing somewhere, in some place other than the subject (Pak~a). No Knowledge of the probandum is possible where it is indefinable. Inference can be of no help to us where we do not have the knowledge of the probandum. In Advaita literature mithyatva is defined in the seven forms mentioned. Jayatirtha proposes to examine each of the definitions in detail. In the criticism of the Advaitin's inference' Jayatirtha first directs his attack against the defects of the probanhum. For a statement of alternatives' 3-7 seeTattvapradiPika (2nd editi~n), p. 33 ; for the Advaitin's refutation of the Dvaita criticism, see·
