antyāvasthiteścobhayanityatvādaviśeṣat ..2.2.36..

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SUTRA II. 2. 36.

अन्त्यावस्थितेश्चोभयनित्यत्वादविशेषत्॥२.२.३६॥

antyāvasthiteścobhayanityatvādaviśeṣat ..2.2.36..

… Antyavasthiteh, in the final state, on account of the permanency of the final condition or release. .. Cha, and. … Ubhaya, both. … Nityatvat, of being permanent, … Avisheshat, because there being no difference.

36. The final condition or the state of release being not different from the worldly state, because both are eternal, so this theory is untenable. — 209.

COMMENTARY

The word «Not» is understood in this Sutra from the last one. There is no peculiarity or difference according to tile Jainas between the state of release and the mundane state. Both are permanent according to them, The Mukti is defined by them as eternal progress upward or remaining in the Aloka akasha. Both these are called states of release, whether the Soul makes eternal progress or is fixed in the Aloka-akasha. Thus there is no difference between the worldly existence arid release. For motion, whether in the, worldly cycle or whether in a straight line of infinite progression, is after all mundane. Moreover, he one can ever feel happiness in a state of constant upward motion, or in standing stationary without any support in one place. Thus both these ideas of the Mukti of the Jainas are not Soul-satisfying. The Jaina may say such n state of constant motion or permanent fixture may be a state of pain; to an embodied Soul, but not to disembodied Mukta Jiva. To this we say, that even in the state of Mukti, the Soul has its various members and feels their burden just as it feels the weight of the body. Moreover, neither the condition of eternal progress nor the permanent fixture in Aloka akasha can be said to be eternal, because they presuppose action and consequently liability to certain destruction also. Therefore, this Jaina theory is futile and ludicrous. This refutation of the Jaina theory includes also the refutation of the Mayavadins, the secret friends of the Jainas, who also assert that this world is a Maya, neither real, nor non-real; and that Brahman taught in the Upanishads is not predicable by any words.

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