naikasminnasambhavāt ..2.2.33..

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SUTRA II. 2. 33.

नैकस्मिन्नसम्भवात्॥२.२.३३॥

naikasminnasambhavāt ..2.2.33..

.. Na, not. … Ekasmin, in one substance. …. Asambhavat, because of the impossibility.

33. These categories cannot be established, because it is impossible that in one substance there may simultaneously exist opposing qualities, such as real and non-real, etc. — 206.

COMMENTARY

These, categories. of the Jainas and their seven-fold reasoning cannot be established, because in one substance it is not possible that contradictory qualities should exist simultaneously. No one ever sees the same object to be hot and cold, at the same time. Moreover, it would be useless to lay down rules of practice for the’ attainment of heaven, for the avoidance of hell, or for release; because» there being no certainty about anything, the heaven may as well be hell, and final release not different from these. Since everything is ambiguous, there would be nothing to distinguish heaven, hell and release from each other. Not only would arise the confusion with regard to objects of the other world, but of this world also. If the things are indefinite, and if everything is «somehow it is, somehow it is not», then a person wanting water, will go and take fire to quench his thirst, and so on with everything else; for it may be that fire is hot, it may be that fire is cold. Similarly, in this system, there exists not only difference between objects but non-difference also; thus water is not only different from fire, but it is also not different from it, and hence a man may desist from fire, if he wants water, when he thinks of the difference between the two; but he may try to use fire, as water, when he thinks of their non-difference. Their logic, therefore, is fragile as the thread of a spider and cannot stand the strain of reasoning. As a matter of fact, substances are definite and the means of establishing their definiteness are the various categories or Bhangas, and the Soul is the subject that makes this definition, .and the fruit of this process is definite conception. But in this system of indefiniteness, nothing can be assorted as cither existing or non-existing, and nothing can be known for certainty. What is, therefore, the use of examining this system any further, and when nothing is ascertainable in this system?

In the next Sutra the author refutes that doctrine of the Jainas which declares that the Soul has the size of the body.

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