sarvathānupapatteśca ..2.2.32..

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SUTRA II. 2. 32.

सर्वथानुपपत्तेश्च॥२.२.३२॥

sarvathānupapatteśca ..2.2.32..

… Sarvatha, in every way. … Anupapatteh, because of the improbability, because of its not being proved. .. Cha, and.

32. The doctrine of the Void is in every way unproved. — 205.

COMMENTARY

The word ‘Na’ is understood in this Sutra. What is the Shunyam of yours, is it a being or a non-being or both being and non-being? In any way, you cannot establish your doctrine. If you say it is a being, then you give up your position and admit that Shunyam is a being; if you say it is a non-being, thon your declaration amounts to this, that yon establish that everything is nothing. But you must admit yourself to be a being and your reasoning also to be something, and not nothing and this also contradicts your theory that all is nothing. If you say it is both being and non-being, then it also contradicts your own theory and lands you into undesirable results. Moreover, the means of knowledge by which Shunyam is to be proved must at least be real and must be acknowledged to be true, for if such means of knowledge and arguments be themselves nothing, then the theory of nothingness cannot be established. And if those means and arguments be true, then something certainly is proved, and then also the theory of universal nothingness is disproved. Thus Shunyavada is disproved in every way. Thus it is to be inferred that the Lord Buddha taught these three self-contradictory doctrines in order to delude the world. At one time he teaches the reality of the external world, next the reality of ideas only, and lastly general nothingness, and thus he has made it clear that his object was to delude the Asuras. The doctrine of the Lokayatikas or materialists, being perfectly futile, the author of the Sutras has made no attempt to refute them. Thus the Buddhistic doctrine being refuted, its sister doctrine the Mayavada also stands refuted. The doctrine that creation depends upon perception (Drishti Srishtivada) and the doctrine that the creation is an illusion as the illusion of the snake in the rope (Vivartavada) have also this in common with the Buddhistic teaching, that they also believe the things to be momentary. Hence the refutation of Buddhism refutes these theories also.

Adhikarana VI — The Jaina theory examined

Now the author shows the faults of the Jaina theory. The doctrine of the Jainas is that substances are of two kinds, Jiva or souls and Ajiva or Non-souls. The Jiva is sentient, and intelligent, has the size of the body which it occupies, and .has parts or members. The Ajiva or Non-souls are of five kinds, namely, (i) Dharma or Merit, (ii) Adharma or De-merit, (iii) Pudgala or Bodies, (iv) Kala or Time, and (v) Akasha or Space. Dharma or Merit is that which causes motion or progress. Adharma or De-merit is that which causes the stationaries of a thing. Both these are all-pervading. The Pudgala or Body is that which possesses colour, smell, taste and touch. It is of two sorts, namely, Atomic, and Molecular or compounded of Atoms. Air, Fire, Water, Earth, Bodies of Creatures and the various plans or Worlds are Compounds and not Atomic. The Atoms, which are the causes, are not of four sorts, but of one nature. Through a modification of their nature, they assume different forms like earth, etc. Time is a particular Atomic substance, which is the cause of the distinction of past, present and future. Space is one, infinite and is that which contains others and has dimensions. These six substances (the Jiva and the five non-Jivas) are called Dravyas and this world consists of them. Among these, with the exception of the Atoms, the remaining five are called Asti-kayas. Such as the Jiva-Asti-kaya, the Dharma-Asti-kaya, the Adharma- Asti-kaya, the Pudgala-Asti-kaya and the Akasha-asti-kaya. The word Asti-kaya denotes the substance that occupies different parts of Space. In other words, any space-occupying substance may be called an Asti-kaya. The Jainas describe seven categories, which are helpful for the purposes of the release of the Souls. They are these substances arranged in a different order, namely, (i) Jiva or Soul, (ii) Ajiva or Non-soul, (iii) Ashrava or influx or channel, (iv) Nirjara or decay or exhaustion of passions, (v) Samvara or hindrance or obscuration, (vi) Bandha or bondage, and (vii) Moksha or release. Among these, the Jiva has already been defined, namely, the substance which has knowledge, etc., as its qualities. Ajiva or non-Soul is everything which is the object of enjoyment of the Soul. The Ashrava or channel is that through which the Soul flows towards the external objects; it is the channel of communication between the Soul and the world, in other words, the senses are called Ashrava. The Samvara or the obscuration are indiscrimination, want of dispassion, etc., which hinder the opposite attributes of discrimination, etc. Nirjara or exhaustion is that which destroys totally or which exhausts the source of lust, anger, etc.,, such us austerities, like plucking off of hairs, sitting on hot stones, etc. Bondage is the current or cycle of birth and death, caused by eight kinds of Karmas. These eight kinds of Karmas are comprised under two heads, namely, four Ghatika Karmas or particular evil deeds which obstruct the natural innate knowledge, wisdom, seeing, vigour and pleasure of the Jiva. Four Aghati Karmas, which are particular kinds of virtuous acts, by which is accomplished the connection of the Soul with the Body, the wrong notion of identifying the Soul with the Body, and indifference towards pleasure and pain, as well as desire of pleasure and avoidance of pain. Release or Mukti consists either in remaining stationary in Space above all worlds, or in which there is constant progress towards higher regions. This is to be accomplished by means of the practices taught in the Jaina scriptures. They cause liberation from these eight kinds of Karmas, and manifest the true nature of the Soul. Their practices are called the three jewels, namely, the right knowledge, the right seeing, and the right conduct. They establish these substances by their system of reasoning called the Sapta-bhangi-nyaya, called also Syad-vada. (i) Syad-asti, somewhat it is or may be it is, (ii) Syad-nasti, somewhat it is not or may be it is not, (iii) Syad-avaktavyah, it may be predicated a little, or may be it is not predicable, (iv) Syad-asti-cha-nasti cha, may be or somewhat it, is or it is not, (v) Syad-asti-cha-avaktavyah-cha, may be or somewhat it is and is not predicable, (vi) Syad-nasti-cha-avaktavyah-cha, may be or somewhat it is not and is not predicable, (vii) Syad-asti-cha-nasti-cha-avaktavyah-cha, may be or somewhat it is and it is not and it is not predicable.

The word ‘Syad’ is an Indeclinable and has the sense of «somewhat», «somehow», «not fully». The word «Sapta-bhangi» means that system of reasoning in which the seven rules are refuted (Bhanga — broken). Those seven rules are: (i) Existence or Sattvam, (ii) Non-existence or Asattvam, (iii) Sad-asattvam or existence and not existence, (iv) Sad-asad-vilakshanattvam, something different from existence and non-existence, (v) Sattve-sati-tad-vilakshanattvam, while there is existence it is different from it, (vi) Asattvesati tad-vilakshanattvam, while there is non-existence yet it is different from it, (vii) Sad-asattve-sati-tad-vilakshanattvam, while there is existence and non-existence, yet it is different from it. Thus there are seven kinds of theories regarding the reality of substances or world, some holding it to be existent or real, others holding it to be non-real, a third class holding it to be neither real nor non-real, and so on. To disprove these several theories of existence, is the object of this Sapta-bhangi-nyaya, or the reasoning by which the seven theories are refuted. This is necessary everywhere, for every object is either real or non-real, eternal or non-eternal, different or non-different and is manifold on account of these attributes. If the object is absolutely existent then it will exist always, everywhere, in every mode and no one will ever desire either to acquire it, or to abandon it (as no one ever desires to acquire air or reject it, since it exists everywhere). A thing which «one already has can never become an object of acquisition, nor is it possible to abandon it, just as gravity, which is every whore, cannot be abandoned. If, however, the substances do not exist absolutely, but exist only to some extent, and sometimes and for some person and place and somehow, then only it is possible to make exertion to acquire it, or attempt to reject it. All exertions and cessation of exertion are possible only with regard to objects which are not absolute existences. All objects are either Dravyas or different modifications of Dravyas, and called Paryaya. The Dravya or substance alone is qualified by the attribute of Sattva or real, while Paryaya or modification has the quality of Asattva or non-real. Paryaya or modification is the particular state in which the substance may exist They have different conditions of permanency and non-permanency, of origination and destruction, etc. The substance is permanent, its modification is impermanent, the substance is real, its modifications are unreal, the substance has no origin or destruction, its modifications have origin and destruction. This is the theory of the Jainas.

Doubt: These several categories taught by the Arhats, namely, Souls, Non-souls, etc., are they reasonable or not?

Purvapaksha: This theory is reasonable, because it is established by the logic of seven paralogisms.

Siddhanta: This is, however, not true; everything is not of an ambiguous nature as the Jainas hold. This is established by the next Sutra.

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