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INTRODUCTION
25
Section 8 Problem : Is fate or perseverance the decisive agency in one's everyday career ?
88 The first alternative. 89 The second alternative. 90 (a) Both alternatives.
(b) Neither alternative. 91 Conditional acceptance of all the four positions.
Section 9 Problem : Do virtue and sin arise from respectively causing pleasure and pain to others or do they arise from respectively causing pain and pleasure to oneself ?
92 The first alternative. 93 The second alternative. 94 (a) Both alternatives.
(b) Neither alternative. 95 Conditional acceptance of all the four positions.
Section 10 Problem : Does worldly bondage result from even slight ignorance or does mokșa (liberation) result from even slight knowledge ?
96 (first half) The first alternative. 96 (second half) The second alternative. 97 (a) Both alternatives.
(b) Neither alternative. 98-100 Conditional acceptance of all the four positions.
Now the single verse which sets forth the position adopting both alternatives as also the one adopting neither is the same in each section
- so that the verses 13, 32, 55, 70, 74, 77, 82, 90, 94, 97 read exactly alike. Again, it is only in the first section that we are explicitly shown how the Jaina position involves a conditional acceptance of all the four concerned positions; in the remaining sections what is explicitly shown is how the Jaina position involves a conditional acceptance of the position adopting the first alternative and of the one adopting the second. The procedure is significant. For it clearly indicates that the real contribution of the Jaina philosophical tradition lies in its ability to synthesize iwo extremist rival positions on these or those questions while
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